Earthseed is a religion that worships “change,” figures “God” as a force or a process rather than a person. Change is a condition of being, in a sense — but not just a fixed fate. It can be “shaped.” Lauren Oya Olamina’s journal entries act as living testimony. Hers is a life of massive change, much of it painful. But Lauren plots and wishes and writes the story of her survival. She acquires followers through the sharing of her teachings while fleeing north following the destruction of her neighborhood. Is Earthseed political? Can we interpret it in light of political theology? As answer to these questions, consider the following. Butler’s novel was published in 1993. The following year, Congress passed the Violent Crime Control and Law Enforcement Act of 1994, an act signed into law by President Bill Clinton. It’s also known as the Biden Crime Law. Current president-elect Joe Biden, serving at the time as Senator of Delaware, drafted the Senate version of the legislation. In a 1993 speech promoting the crime bill, Biden warned of “predators on our streets” who were “beyond the pale.” “We have no choice,” he said, “but to take them out of society.” Biden’s 1993 “predator” remarks are remarkably similar to comments made by then-first lady Hillary Clinton in 1996 warning of “superpredators” who had “no conscience, no empathy” and who needed to be “brought to heel.” Lauren, the inventor of Earthseed in Butler’s novel, uses this same language, imagining dangerous “predators” lurking near commercial water stations during her journey north (202). Lauren’s Earthseed religion encourages her to think this way. “Hyperempathy” makes one wary of “predators.” Lauren’s saving grace, though, is her distrust of police. That’s what distinguishes her from, say, Watchmen‘s Angela Abar.