Skip to main content

Home/ History Readings/ Group items tagged second amendment

Rss Feed Group items tagged

lilyrashkind

Trump Defends Second Amendment in Speech to NRA Days After Texas Shooting | Politics | ... - 0 views

  • With the nation in fresh mourning and horror over the shooting deaths of 19 children and two teachers at a Texas elementary school and the delayed response of law enforcement, many Texas politicians and performers skipped the National Rifle Association convention, which began Friday in Houston.That was not the choice of former President Donald Trump, who headlined the NRA's opening day meeting and chided those who did not "show up" at the event. He started with an homage to the victims, reading each name as a gong resounded offstage. He then segued into a laundry list of policies to control gun violence – some of which have been undermined as details of Tuesday's mass shooting have been revealed.
  • "We witnessed a now familiar parade of cynical politicians seeking to exploit the tears of sobbing families to increase their own power and take away our constitutional rights," Trump said, slamming Democratic lawmakers who have appealed for universal background checks or more restrictive gun laws.
  • Clearly reveling in the warm reception he got from the NRA members – none of whom was allowed to carry guns into the event, since Trump is protected by the Secret Service – Trump pledged that the GOP would be back in control of Congress after this year's elections and back in the "beautiful" White House after the 2024 contest.As the NRA held its convention, officials 275 miles away in Uvalde struggled to explain why law enforcement failed to enter Robb Elementary School even as children lay dying and calling 911 with pleas for help.
  • ...3 more annotations...
  • And it undercut the first-day assessment by Texas Gov. Greg Abbott, who praised law enforcement for their "quick response" to the attack, which he said saved lives.
  • Reports since then reveal a grisly, wrenching scene, where terrified students waited for help as the shooter, armed with an assault rifle, continued his rampage. One student told of laying on top of a classmate, smearing her blood on her so both would appear dead, to save them both. The girl who was injured died at the hospital from her injuries, raising questions about whether she would have survived if the reaction had been quicker.Abbott, a vociferous gun rights proponent who last year signed a law allowing people to own guns without a license or training, was originally scheduled to speak at the NRA convention. Thursday night, his office said the governor would instead head to Uvalde, supplying a video speech to show at the NRA meeting.
  • Well-known sports figures decried the gun violence and what they called inaction by elected officials to address it. During Thursday evening's baseball game between the New York Yankees and the Tampa Bay Rays, both teams abandoned their usual game-update tweets for a series of tweets on gun violence."The devastating events that took place in Uvalde, Buffalo and countless other communities across our nation are tragedies that are intolerable," the Yankees said on the team's official Twitter account, referring to the racist-motivated murder of 10 Black shoppers in Buffalo on May 16.
katherineharron

One day until Trump's second impeachment vote: What happens now - CNNPolitics - 0 views

  • The next few days are going to be long, but by the end of Wednesday, we expect that President Donald Trump will be impeached a second time.
  • The US Capitol has become a fortress in Washington as Democrats -- keenly aware that a new President will be inaugurated in just eight days -- grapple with how to curtail the damage that could be done by the outgoing man in the White House.
  • there is no stopping impeachment now.
  • ...16 more annotations...
  • Senate Democrats are working through how it might unfold and President Joe Biden is acknowledging that his opening days in office may be divided between his agenda to bring the country together and a Senate impeachment trial that will continue to keep the country divided.
  • at 11 a.m. ET, the committee is going to begin debate on Rep. Jamie Raskin's bill urging Vice President Mike Pence to invoke the 25th Amendment to remove Trump from office.
  • The House Committee is the hottest ticket in town Tuesday.
  • For context, the last impeachment Rules debate lasted about eight hours.
  • The House will pass the rule to govern the debate on the impeachment article Tuesday night at some point. When that occurs is not clear. But, Wednesday at 9 a.m. ET, the House will meet to begin consideration of the article of impeachment on the House floor. Exact timing for final vote Wednesday TBD.
  • Democrats are confident there will be at least a handful of Republicans voting with them on impeachment Wednesday. All eyes are on No. 3 Republican Liz Cheney who has made no secret of her frustrations with President Donald Trump over the years, but comes from conservative Wyoming.
  • she told colleagues on a conference call Monday evening that Wednesday's impeachment vote is a "vote of conscience," a source told CNN.
  • Also watch Rep. Adam Kinzinger, a Republican from Illinois. And, Rep. Peter Meijer, a Republican who told CNN on Monday night "I had a break on Wednesday around 4:17 p.m. ... The one person who could tamp down the rhetoric , the one person who could have put an end to that violence, the President, he put out that video that said ..'we love you, you're special. Come home."
  • don't expect dozens of Republicans to vote for impeachment, but these alternatives aren't coming to the floor in a Pelosi-controlled House of Representatives.
  • Yes, moderate Republicans are calling for censuring the President. Pelosi made it clear on the Democratic caucus call Monday that censure wasn't on the table. The majority of her caucus is backing impeachment.
  • At this point there are two votes coming to the House floor where Republicans can register their anger with Trump's actions. They can vote for Raskin's bill on the 25th Amendment or they can vote for impeachment. That's it. Democrats don't want to give them an out card or another option.
  • Right now, Senate Democratic Leader Chuck Schumer is trying to use a rarely used procedural move to get McConnell to bring back the Senate with him and force a trial. The move only requires McConnell and Schumer to be on the same page, but the expectation as of now is McConnell isn't going to agree with it.
  • As the House charges ahead, there is a growing realization in the Senate, that an impeachment trial of Trump cannot be put off for 100 days. Instead, the plan that is beginning to make the most sense is one in which the new Senate Majority Leader Chuck Schumer would divide each day in half. In the morning, the Senate would move ahead with confirming Biden's Cabinet and begin work on his stimulus package. In the afternoon, the Senate would reconvene as a court room where former President Donald Trump is on trial. Biden alluded to this Monday noting that it was his "hope and expectation."
  • Alan Frumin, the former Senate parliamentarian, Monday night who told CNN that he didn't believe there was anything precluding Schumer from dividing the day like that, essentially allowing the Senate to double track. In essence, only having a few hours in the morning could delay Biden's agenda.
  • Senate rules simply say that once the trial starts at 12 p.m. ET every day the Senate should be in trial, but "the adjournment of the Senate sitting in said trial shall not operate as an adjournment of the Senate, but on such adjournment, the Senate shall resume the consideration of its legislative and executive business."
  • At first, members thought they could potentially dispose of the articles quickly if they came to the Senate, but while there are no rules governing how long a trial has to be, members also don't want to make a sham out of the process. Essentially, if the Senate Democrats have to have a trial, if Pelosi is going to send them over, many members are arguing they need to do it right. That means expect this trial to last days, not hours.
clairemann

We Need to Stop Calling Armed Rightwing Groups 'Militias' | Time - 0 views

  • Over the last month, ever since the indictment of 13 men for plotting to kidnap the governor of Michigan, the word “militia” has appeared in thousands of newspaper headlines and TV news reports.
  • But all of these headlines are wrong, and almost every instance of the use of the word militia by journalists—as well as politicians and even law enforcement—has been wrong. Why? Because there is no such thing as a legal private paramilitary militia.
  • “The use of the word ‘militia,’ when you are talking about anything other than a state militia like the National Guard, is just wrong. Using that term without putting the world ‘unlawful’ in front of it suggests there is some constitutional authority or legitimacy for their existence, which there isn’t.”
  • ...15 more annotations...
  • All 50 states prohibit private militias. They are illegal. Such organizations were banned starting with the Militia Act of 1903, and then amended by the National Defense Acts of 1920 and 1933.
  • So, to the media, by all means use the word militia for the National Guard, but don’t use it for vigilante groups that go by the name Oathkeepers or III%ers or the Wolverine Watchmen or any other name.
  • These groups use the name militia as a camouflage for their often violent and anti-democratic views. The term evokes the Minutemen of the Revolutionary War, citizen-soldiers who fought the British. But these guys are not heroes; they don’t deserve that historical cover.
  • In the middle of a national pandemic, in a nation riven by social justice protests, with historically high levels of unemployment, and with a contentious presidential election days away, we are at a moment that experts say is a perfect launchpad for acts of intimidation and violence by unlawful militias.
  • These groups saw Barack Obama not only as a Black man, but as a foreigner, an alien, un-American, and not of this country. This belief was aided and accelerated by the birther movement, whose primary promoter was none other than Donald J. Trump.
  • Oh, but doesn’t the 2nd Amendment protect them? Unlawful militias always cite the Second Amendment as providing the DNA of their founding and the justification for their continuation. This, too, is wrong.
  • it is regulated by the State. The Supreme Court, in 1886 and in the Heller decision of 2008 written by Justice Scalia, explicitly permits the states to prohibit “private paramilitary organizations.”
  • The First Amendment’s provision of free speech and free assembly is not in conflict with the Second Amendment’s right to bear arms. Yes, burly white guys in camouflage can own guns, they can freely express their opinion that the federal government is going to confiscate their guns, they can “peacefully assemble” to protest that idea, they just can’t do so brandishing their guns and intimidating people, especially voters.
  • “twisted patriots.” They are overwhelmingly white men who appropriate Revolutionary War imagery to cloak their anti-government views.
  • These groups mushroomed in 1990’s after the federal government launched sieges in Ruby Rudge, Idaho, and Waco, Texas. But their appeal dimmed after the 1995 Oklahoma City bombing, which killed 168 people.
  • For these unlawful militias, Election Day could become their Super Bowl. “Local officials, law enforcement, and voters,” says McCord, “need to know that groups of armed individuals have no legal authority under federal or state law to show up at voting locations claiming to protect or patrol the polls.”
  • Trump’s role in the resurgence of unlawful militias is impossible to measure, but according to both Holt and McCabe, he is seen as a kindred spirit.
  • “there has been a major realignment of militia movement in the U.S. from anti-federal government writ large to mostly supporting one candidate.” That candidate is Donald Trump. When Trump tweeted “LIBERATE MICHIGAN!”; when he said the Proud Boys should “stand back and stand by”; when he expressed sympathy for Kyle Rittenhouse, the 17-year old vigilante charged with killing two protesters in Kenosha; when he smiled as his supporters cheered “Lock her up” about Gov. Whitman—after the kidnapping plot was revealed—he is seen as an inspirational figure and a cheerleader for violence.
  • With the election days away and a possible indeterminate or contested result, what can and should states do? It is a bedrock of our civil law that the government—and only the government—is able to legally and legitimately use force in the maintenance of public safety.
  • “Local authorities in all 50 states,” says McCord, “should know that the law empowers them to restrict paramilitary activity during public rallies and elections, while preserving the rights to free expression and peaceful assembly.”
Javier E

Opinion | If Democrats Win Back the House, They Will Have John Roberts to Thank - The N... - 0 views

  • Milligan, Wasserman continued, “could reverberate across the Deep South leading to the creation of new Black-majority, strongly Democratic seats in multiple states
  • If Democrats can gain five seats, it will critically affect the balance of power in Washington.
  • Nicholas Stephanopoulos, a law professor at Harvard and an expert on election law, wrote by email that Milligan is significant both substantively and politically:First, it means that Section 2 remains fully operative as a bulwark against racial vote dilution; second, it signals to conservative lower courts that they need to rule in favor of plaintiffs on facts like those in Milligan; third, it takes off the table arguments that Section 2 must be narrowly construed to avoid constitutional problems; and fourth, if Section 2 is constitutional, so should be other laws targeting racial disparities.
  • ...10 more annotations...
  • it comes at a time when “a confluence of at least four political and technological developments will make its practical effect significant.”
  • First, technological advances, as used in the Milligan case, make it easier to find new V.R.A. districts that can be reasonably configured.
  • Third, the private bar has become extremely well resourced to pursue these cases.
  • Second, minority-preferred candidates can win with lower minority voting-age populations (falling from estimates as high as 65 percent in the 1990s to below 45 percent now), which means more minority voters are available to create additional V.R.A. districts.
  • Fourth, the debates over partisan gerrymandering in the last decade brought many new strong social scientists into this area, in which expert analysis of maps and voting patterns plays a critical role.
  • John Roberts’s majority opinion is particularly important because it rejects the argument that race-based remedial districting is unconstitutional:Alabama further argues that, even if the Fifteenth Amendment authorizes the effects test of section 2, that Amendment does not authorize race-based redistricting as a remedy for section 2 violations. But for the last four decades, this Court and the lower federal courts have repeatedly applied the effects test of section 2 as interpreted in Gingles and, under certain circumstances, have authorized race-based redistricting as a remedy for state districting maps that violate section 2.In that context, Roberts continued, “we are not persuaded by Alabama’s arguments that section 2 as interpreted in Gingles exceeds the remedial authority of Congress.”
  • My best guess is that Roberts and Kavanaugh thought it best to proceed cautiously and bide their time. The court as an institution can only take so many bombshells at a time. The issue will come back to the court soon enough.
  • But, Tribe continued, “Allen v. Milligan remains highly significant as an essential reminder that the court doesn’t exist in an isolation booth, unaffected by public reactions to its decisions that venture too far from the mainstream of legal and social thought.”
  • Roberts and Kavanaugh, in Tribe’s view, chose not to press the case against race-based redistricting in part because of “the controversy unleashed by the court in its shattering abortion ruling in Dobbs last June, coupled with other unrestrained shocks to the system delivered by the court in the landmark cases involving guns and climate change, and aggravated by the ethical stench swirling about the court as a result of improprieties.”
  • These developments, Tribe continued, “almost certainly had an impact, however subconscious, on the chief justice and on Justice Kavanaugh, who has increasingly sought to distance himself from the hard right.”
katherineharron

What is impeachment? Here's what you need to know - CNNPolitics - 0 views

  • The overall impeachment process laid out in the Constitution is relatively simple: President commits "high Crime or Misdemeanor," House votes to impeach, Senate conducts a trial.
  • The one President Donald Trump faces now, after inciting a riotous mob to attack the Capitol, is unprecedented in all sorts of ways, which means the process will feel entirely new and different from the one we saw in late 2019 around the Ukraine investigation.
  • Specifically, this House impeachment vote is likely to be done Wednesday,
  • ...12 more annotations...
  • this second impeachment of Trump, in which a US President is accused for the first time of inciting violence against another branch of government.
  • In that first effort, the details of Trump's pressure on Ukraine leaked out over the course of weeks and built into Democratic support to launch and conduct an investigation and, ultimately, to impeach him.With Trump's time in office set to expire at noon on January 20, House Speaker Nancy Pelosi also gave Trump and Vice President Mike Pence the option of avoiding impeachment if either Trump resigned or Pence mobilized the Cabinet to use the 25th Amendment to remove him from office.When those two offramps were ignored, Democrats in the House moved quickly toward impeachment and the first post-presidential impeachment trial in US history.
  • The Article argues that Trump incited his supporters by repeatedly denying the election results in the lead-up to the counting of the electoral votes, that he pressured Georgia's secretary of state to "find" additional votes for him, and in doing so he "gravely endangered the security of the United States and its institutions of Government," "threatened the integrity of the democratic system, interfered with the peaceful transition of power, and imperiled a coequal branch of Government."
  • Getting from Trump's misdeed to impeachment proceedings in the House took 86 days in 2019. It's going to take just a week in 2021.
  • This time, while there's an argument he committed treason, Democrats in the House have alleged Trump "engaged in high Crimes and Misdemeanors by inciting violence against the Government of the United States."
  • It took 48 days to get from Trump's December 19, 2019 impeachment to his February 5, 2020 acquittal. That process was slowed by a break over the holidays. The trial actually began January 16.
  • This time it could be slowed by the fact that Trump won't be in office any more by the time the trial starts and new President Joe Biden will be asking the Senate to vote on his Cabinet nominees and act on legislation to address the Covid pandemic as well as relief for Americans hurt by the troubled economy.
  • This time, incoming Senate Majority Leader Chuck Schumer is hoping to pursue a half-day schedule to conduct the trial part of the day and business the rest of the day.
  • When both of the new Democratic senators from Georgia are seated, it will take 17 Republicans voting with Democrats to reach a two-thirds majority and convict Trump.
  • The most unconventional aspect of this second impeachment effort is that Trump will be a former President by the time it concludes. There is precedent for former officials facing impeachment both in US history and in England, from whence the Founders imported the idea of impeachment. Read here about what's technically called a "late impeachment" from the scholars Frank Bowman and Brian Kalt.
  • Beyond the stain of being a President who a majority of Congress feels it's worth impeaching for a second time, conviction could mean he can't run for office again in 2024. Barring him from further office would require a second vote by senators, although it probably would not require two-thirds agreement. It could also cost him his more-than $200,000 per year pension if the Senate wants to take that way.
  • Trump is widely thought to be considering the never-before-attempted self-pardon, to inoculate himself from future legal jeopardy related to his time in office and running for office. What's not clear is whether a late impeachment would have any bearing on his power to pardon himself. As the impeachment scholars Kalt and Bowman point out, the text of the Constitution doesn't mention pardons in terms of impeachment. It certainly seems like a successful impeachment would come up if and when a potential self pardon is challenged in court.
Javier E

An Important Message from Mike Pence - The New Yorker - 0 views

  • Another thing I read recently, and it’s probably become my second-favorite piece of reading material right after the Bible, is the Twenty-fifth Amendment to the United States Constitution. It’s all about how to remove the President and replace him with the Vice-President. I have to admit that it was a kick to start reading the dusty old Constitution for the very first time and see yours truly right in there!
  • It turns out that the Twenty-fifth Amendment says that the country can remove the President if he is found to be “incapacitated.” That can mean anything from physically incapacitated, like being in an irreversible coma, to mentally incapacitated, like being seen raving like a lunatic during a visit to the C.I.A. Either way, if folks decide that it’s time to put a fork in you, see you later, alligator!
  • And so, my fellow-Americans, I encourage each and every one of you, history buffs or otherwise, to read the Twenty-fifth Amendment today—especially Section 4, which is a little complicated but really exciting, too. If you enjoy reading it as much as I did, let me know. I’m in my office in Washington and you can reach me anytime—I’m of sound mind and body.
Javier E

Republicans for Campaign-Finance Reform: Lindsey Graham, Chris Christie, and Ted Cruz -... - 0 views

  • “I’ve told my six-year-old daughter, ‘Running for office is real simple: you just surgically disconnect your shame sensor,’” he said. “Because you spend every day asking people for money.
  • Starting with the attack on the McCain-Feingold campaign-finance law in 2003, opponents have won an accelerating series of victories against similar laws. The result has completely changed the world of campaign finance. Citizens United struck down limits on independent expenditures. SpeechNow made it possible for contributions to be largely hidden. Aggregate limits on personal contributions were swept away by McCutcheon v. FEC in 2014
  • even as it fails to rise to the top of most voters' agendas, majorities of Democrats, Republicans, and independents have voiced concern about the corrupting influence of money in polls, and the public generally supports spending caps.
  • ...7 more annotations...
  • The Koch brothers have put together a coalition that intends to spend almost $1 billion in 2016. Some donors complained after McCutcheon that they'd no longer be able to hide behind limits when they didn't want to give, but the overall landscape has clearly shifted toward those writing the checks.
  • Members of Congress get the shaft, too, spending up to 12 hours a day dialing for dollars. The simple drag of having to do all that seems like a potent reason for candidates to push back
  • For extremely wealthy donors who want to elect candidates and influence issues, their newfound power is a godsend. After spending $92 million on super PACs in 2012, Sheldon Adelson can summon any Republican candidate he wants and has their ears to discuss Israel, his pet issue.
  • The candidates who are doing best at fundraising, or for whom super PACs are likely to raise money effectively, are staying tactfully quiet on the issue.
  • she also called last week for a constitutional amendment to create limits or mandate transparency for campaign cash.
  • Peter Schweizer has excited the political world with allegations of quid pro quos, in which foreign governments gave to the Clinton Foundation and Hillary Clinton, then serving as secretary of state, did them favors—essentially alleging bribery in foreign affairs
  • Shadowy organizations funded by multimillionaires, many of which scrupulously cover up their sources of donations, are going to pour huge amounts of money into trying to sway the democratic process—all in an attempt to prove that huge, insufficiently transparent infusions of cash from wealthy donors can corrupt a public servant’s policy decisions. Is this irony lost on the donors and the candidates they back, or does it simply not bother them?
Javier E

Noam Chomsky on Israel-Palestine Prisoner Exchange, U.S. Assassination Campaign in Yemen - 1 views

  • unpeople fall into several categories. There’s, first of all, the indigenous population, either in the territories already held or those that were expected to be conquered soon. It didn’t apply to them. And, of course, it didn’t apply to those who the Constitution declared to be three-fifths human, so therefore unpeople. That latter category was transferred into—theoretically, into the category of people by the 14th Amendment, that—essentially the same wording as the Fifth Amendment in this respect, but now a person was intended to hold of freed slaves. Now that was in theory. In practice, it barely happened. After about 10 years, the category of three-fifths human were returned to the category of unpeople by the divisive criminalization of black life, which essentially restored slavery, maybe something even worse than slavery, actually went on 'til the Second World War. And it's being reinstituted now, past 30 years of severe moral and social regression in the United States.
  • Well, the 14th Amendment was recognized right away to be problematic. The concept of person was both too narrow and too broad, and the courts went to work to overcome both of those flaws. The concept of person was expanded to include legal fictions, sustained—created and sustained by the state, what’s called corporations, and was also narrowed over the years to exclude undocumented aliens. That goes right up to the present, to recent Supreme Court cases, which make it clear that corporations not only are persons, but they’re persons with rights far beyond those of persons of flesh and blood, so kind of super persons. The mislabeled free trade agreements give them astonishing rights. And, of course, the court just added more
  • But the crucial need to make sure that the category of unpeople includes those who escaped from the horrors we’ve created in Central America and Mexico, try to get here—those are not persons, they are unpeople. And, of course, it includes any foreigners, especially those accused of terror, which is a concept that has taken a quite an interesting conceptual change, an interesting one, since 1981, when Ronald Reagan came into office and declared the global war on terror,
  • ...2 more annotations...
  • the concept of unpeople is central to tonight’s topic. Israeli Jews are people. Palestinians are unpeople. And a lot follows from that
  • the racism is so profound that it’s kind of like the air we breathe: we’re unaware of it, you know, just pervades everything.
Javier E

America Wasn't a Democracy, Until Black Americans Made It One - The New York Times - 0 views

  • Like all the black men and women in my family, he believed in hard work, but like all the black men and women in my family, no matter how hard he worked, he never got ahead.
  • So when I was young, that flag outside our home never made sense to me. How could this black man, having seen firsthand the way his country abused black Americans, how it refused to treat us as full citizens, proudly fly its banner? I didn’t understand his patriotism.
  • I had been taught, in school, through cultural osmosis, that the flag wasn’t really ours, that our history as a people began with enslavement and that we had contributed little to this great nation. It seemed that the closest thing black Americans could have to cultural pride was to be found in our vague connection to Africa, a place we had never been
  • ...54 more annotations...
  • Like most young people, I thought I understood so much, when in fact I understood so little. My father knew exactly what he was doing when he raised that flag. He knew that our people’s contributions to building the richest and most powerful nation in the world were indelible, that the United States simply would not exist without us
  • Before the abolishment of the international slave trade, 400,000 enslaved Africans would be sold into America. Those individuals and their descendants transformed the lands to which they’d been brought into some of the most successful colonies in the British Empire
  • Black Americans have also been, and continue to be, foundational to the idea of American freedom
  • It is we who have been the perfecters of this democracy.
  • The United States is a nation founded on both an ideal and a lie. Our Declaration of Independence, signed on July 4, 1776, proclaims that “all men are created equal” and “endowed by their Creator with certain unalienable rights.” But the white men who drafted those words did not believe them to be true for the hundreds of thousands of black people in their midst
  • Through centuries of black resistance and protest, we have helped the country live up to its founding ideals. And not only for ourselves — black rights struggles paved the way for every other rights struggle, including women’s and gay rights, immigrant and disability rights.
  • Without the idealistic, strenuous and patriotic efforts of black Americans, our democracy today would most likely look very different — it might not be a democracy at all.
  • In every war this nation has waged since that first one, black Americans have fought — today we are the most likely of all racial groups to serve in the United States military.
  • the year 1619 is as important to the American story as 1776. That black Americans, as much as those men cast in alabaster in the nation’s capital, are this nation’s true “founding fathers.” And that no people has a greater claim to that flag than us.
  • Jefferson’s fellow white colonists knew that black people were human beings, but they created a network of laws and customs, astounding for both their precision and cruelty, that ensured that enslaved people would never be treated as such.
  • Enslavers could rape or murder their property without legal consequence. Enslaved people could own nothing, will nothing and inherit nothing. They were legally tortured, including by those working for Jefferson himself. They could be worked to death, and often were, in order to produce the highest profits for the white people who owned them.
  • Conveniently left out of our founding mythology is the fact that one of the primary reasons the colonists decided to declare their independence from Britain was because they wanted to protect the institution of slavery.
  • With the troops gone, white Southerners quickly went about eradicating the gains of Reconstruction. The systemic white suppression of black life was so severe that this period between the 1880s and the 1920 and ’30s became known as the Great Nadir, or the second slavery. Democracy would not return to the South for nearly a century.
  • we may never have revolted against Britain if the founders had not understood that slavery empowered them to do so; nor if they had not believed that independence was required in order to ensure that slavery would continue. It is not incidental that 10 of this nation’s first 12 presidents were enslavers, and some might argue that this nation was founded not as a democracy but as a slavocracy.
  • when it came time to draft the Constitution, the framers carefully constructed a document that preserved and protected slavery without ever using the word. In the texts in which they were making the case for freedom to the world, they did not want to explicitly enshrine their hypocrisy, so they sought to hide it
  • The Constitution contains 84 clauses. Six deal directly with the enslaved and their enslavement, as the historian David Waldstreicher has written, and five more hold implications for slavery. The Constitution protected the “property” of those who enslaved black people, prohibited the federal government from intervening to end the importation of enslaved Africans for a term of 20 years, allowed Congress to mobilize the militia to put down insurrections by the enslaved and forced states that had outlawed slavery to turn over enslaved people who had run away seeking refuge
  • The shameful paradox of continuing chattel slavery in a nation founded on individual freedom, scholars today assert, led to a hardening of the racial caste system. This ideology, reinforced not just by laws but by racist science and literature, maintained that black people were subhuman, a belief that allowed white Americans to live with their betrayal.
  • By the early 1800s, according to the legal historians Leland B. Ware, Robert J. Cottrol and Raymond T. Diamond, white Americans, whether they engaged in slavery or not, “had a considerable psychological as well as economic investment in the doctrine of black inferiority.”
  • The Supreme Court enshrined this thinking in the law in its 1857 Dred Scott decision, ruling that black people, whether enslaved or free, came from a “slave” race. This made them inferior to white people and, therefore, incompatible with American democracy
  • This belief, that black people were not merely enslaved but were a slave race, became the root of the endemic racism that we still cannot purge from this nation to this day. If black people could not ever be citizens, if they were a caste apart from all other humans, then they did not require the rights bestowed by the Constitution, and the “we” in the “We the People” was not a lie.
  • now Lincoln was blaming them for the war. “Although many men engaged on either side do not care for you one way or the other ... without the institution of slavery and the colored race as a basis, the war could not have an existence,” the president told them. “It is better for us both, therefore, to be separated.”
  • As W.E.B. Du Bois wrote, “Few men ever worshiped Freedom with half such unquestioning faith as did the American Negro for two centuries.” Black Americans had long called for universal equality and believed, as the abolitionist Martin Delany said, “that God has made of one blood all the nations that dwell on the face of the earth.” Liberated by war, then, they did not seek vengeance on their oppressors as Lincoln and so many other white Americans feared. They did the opposite.
  • The South, for the first time in the history of this country, began to resemble a democracy, with black Americans elected to local, state and federal offices. Some 16 black men served in Congress
  • These black officials joined with white Republicans, some of whom came down from the North, to write the most egalitarian state constitutions the South had ever seen. They helped pass more equitable tax legislation and laws that prohibited discrimination in public transportation, accommodation and housing. Perhaps their biggest achievement was the establishment of that most democratic of American institutions: the public school.
  • Led by black activists and a Republican Party pushed left by the blatant recalcitrance of white Southerners, the years directly after slavery saw the greatest expansion of human and civil rights this nation would ever see.
  • The many gains of Reconstruction were met with fierce white resistance throughout the South, including unthinkable violence against the formerly enslaved, wide-scale voter suppression, electoral fraud and even, in some extreme cases, the overthrow of democratically elected biracial governments.
  • Enslaved people could not legally marry. They were barred from learning to read and restricted from meeting privately in groups. They had no claim to their own children, who could be bought, sold and traded away from them on auction blocks alongside furniture and cattle
  • White Southerners of all economic classes, on the other hand, thanks in significant part to the progressive policies and laws black people had championed, experienced substantial improvement in their lives even as they forced black people back into a quasi slavery. As Waters McIntosh, who had been enslaved in South Carolina, lamented, “It was the poor white man who was freed by the war, not the Negroes.”
  • black Americans, simply by existing, served as a problematic reminder of this nation’s failings. White America dealt with this inconvenience by constructing a savagely enforced system of racial apartheid that excluded black people almost entirely from mainstream American life — a system so grotesque that Nazi Germany would later take inspiration from it for its own racist policies.
  • Despite the guarantees of equality in the 14th Amendment, the Supreme Court’s landmark Plessy v. Ferguson decision in 1896 declared that the racial segregation of black Americans was constitutional. With the blessing of the nation’s highest court and no federal will to vindicate black rights, starting in the late 1800s, Southern states passed a series of laws and codes meant to make slavery’s racial caste system permanent by denying black people political power, social equality and basic dignity.
  • This caste system was maintained through wanton racial terrorism. And black veterans like Woodard, especially those with the audacity to wear their uniform, had since the Civil War been the target of a particular violence
  • As Senator James K. Vardaman of Mississippi said on the Senate floor during World War I, black servicemen returning to the South would “inevitably lead to disaster.” Giving a black man “military airs” and sending him to defend the flag would bring him “to the conclusion that his political rights must be respected.”
  • Many white Americans saw black men in the uniforms of America’s armed services not as patriotic but as exhibiting a dangerous pride. Hundreds of black veterans were beaten, maimed, shot and lynched
  • During the height of racial terror in this country, black Americans were not merely killed but castrated, burned alive and dismembered with their body parts displayed in storefronts. This violence was meant to terrify and control black people, but perhaps just as important, it served as a psychological balm for white supremacy: You would not treat human beings this way
  • If the formerly enslaved and their descendants became educated, if we thrived in the jobs white people did, if we excelled in the sciences and arts, then the entire justification for how this nation allowed slavery would collapse
  • Free black people posed a danger to the country’s idea of itself as exceptional; we held up the mirror in which the nation preferred not to peer. And so the inhumanity visited on black people by every generation of white America justified the inhumanity of the past.
  • As the centennial of slavery’s end neared, black people were still seeking the rights they had fought for and won after the Civil War: the right to be treated equally by public institutions, which was guaranteed in 1866 with the Civil Rights Act; the right to be treated as full citizens before the law, which was guaranteed in 1868 by the 14th Amendment; and the right to vote, which was guaranteed in 1870 by the 15th Amendment.
  • In response to black demands for these rights, white Americans strung them from trees, beat them and dumped their bodies in muddy rivers, assassinated them in their front yards, firebombed them on buses, mauled them with dogs, peeled back their skin with fire hoses and murdered their children with explosives set off inside a church.
  • For the most part, black Americans fought back alone. Yet we never fought only for ourselves. The bloody freedom struggles of the civil rights movement laid the foundation for every other modern rights struggle.
  • This nation’s white founders set up a decidedly undemocratic Constitution that excluded women, Native Americans and black people, and did not provide the vote or equality for most Americans. But the laws born out of black resistance guarantee the franchise for all and ban discrimination based not just on race but on gender, nationality, religion and ability
  • It was the civil rights movement that led to the passage of the Immigration and Nationality Act of 1965, which upended the racist immigration quota system intended to keep this country white
  • to this day, black Americans, more than any other group, embrace the democratic ideals of a common good. We are the most likely to support programs like universal health care and a higher minimum wage, and to oppose programs that harm the most vulnerable. For instance, black Americans suffer the most from violent crime, yet we are the most opposed to capital punishment
  • Our unemployment rate is nearly twice that of white Americans, yet we are still the most likely of all groups to say this nation should take in refugees
  • as much democracy as this nation has today, it has been borne on the backs of black resistance. Our founding fathers may not have actually believed in the ideals they espoused, but black people did
  • “Out of the ashes of white denigration, we gave birth to ourselves.” For as much as white people tried to pretend, black people were not chattel. And so the process of seasoning, instead of erasing identity, served an opposite purpose: In the void, we forged a new culture all our own.
  • Today, our very manner of speaking recalls the Creole languages that enslaved people innovated in order to communicate both with Africans speaking various dialects and the English-speaking people who enslaved them.
  • Our style of dress, the extra flair, stems back to the desires of enslaved people — shorn of all individuality — to exert their own identity
  • The improvisational quality of black art and music comes from a culture that because of constant disruption could not cling to convention.
  • Black naming practices, so often impugned by mainstream society, are themselves an act of resistance. Our last names belong to the white people who once owned us. That is why the insistence of many black Americans, particularly those most marginalized, to give our children names that we create, that are neither European nor from Africa, a place we have never been, is an act of self-determination
  • We were told once, by virtue of our bondage, that we could never be American. But it was by virtue of our bondage that we became the most American of all.
  • It is common, still, to point to rates of black poverty, out-of-wedlock births, crime and college attendance, as if these conditions in a country built on a racial caste system are not utterly predictable. But crucially, you cannot view those statistics while ignoring another: that black people were enslaved here longer than we have been free.
  • Black people suffered under slavery for 250 years; we have been legally “free” for just 50. Yet in that briefest of spans, despite continuing to face rampant discrimination, and despite there never having been a genuine effort to redress the wrongs of slavery and the century of racial apartheid that followed, black Americans have made astounding progress, not only for ourselves but also for all Americans
  • Out of our unique isolation, both from our native cultures and from white America, we forged this nation’s most significant original culture. In turn, “mainstream” society has coveted our style, our slang and our song, seeking to appropriate the one truly American culture as its own.
  • seasoning, in which people stolen from western and central Africa
katherineharron

Tommy Tuberville, meet the Constitution. Constitution, Senator Tuberville. - CNNPolitics - 0 views

  • Alabama Sen. Tommy Tuberville has an idea about how to make next week's inauguration as safe as possible: Just move it to a few weeks later!
  • "We probably could have had a swearing-in and inauguration later after we got this virus behind us a little bit," Tuberville suggested in an interview
  • Er, so, this is awkward, senator, but the whole Inauguration Day thing isn't, um, movable?
  • ...7 more annotations...
  • See, there's this document called the Constitution -- it's kind of a big deal -- which makes very, very clear that the transfer of presidential power has to happen on January 20 at noon. It's all right there in section I of the 20th Amendment; "The terms of the President and the Vice President shall end at noon on the 20th day of January." It was ratified by the states in 1933. Which was 88 years ago.
  • This isn't the first time that Tuberville, who beat Democratic Sen. Doug Jones in November, has shown a, um, lack of familiarity with the Constitution.
  • "Our government wasn't set up for one group to have all three branches of government — wasn't set up that way," Tuberville said, adding: "You know, the House, the Senate, and the executive."
  • First, the three branches of government are the executive, the legislative and the judicial. Second, the judicial branch isn't a partisan body where Republicans and Democrats fight for control.
  • Now, there's no requirement that you have to know the ins and outs (or even the basics) of the Constitution in order to hold an office. But one might also reasonably conclude that if you did happen to be elected to the United States Senate, you would want to buff up any weak(er) spots in your knowledge about the country's fundamental governing document.
  • Not so apparently with Tuberville, who came to the Senate having never run for any elected office before -- his formative professional experience was as the head coach of the Auburn football team -- and whose first two votes in Congress were to object to the Electoral College counts in Pennsylvania and Arizona.
  • Tuberville regularly touted his lack of political experience on the campaign trail as evidence he wasn't beholden to the permanent political class in Washington. "I'm tired of seeing the kickbacks and the swamp," he told an audience in 2019. "This is not an ego trip. I have money in the bank. I want this job."
Javier E

Opinion | MAGA Turns Against the Constitution - The New York Times - 0 views

  • the problem of public ignorance and fake crises transcends politics. Profound pessimism about the state of the nation is empowering the radical, revolutionary politics that fuels extremists on the right and left.
  • now, for parts of MAGA, the Constitution itself is part of the crisis. If it doesn’t permit Trump to take control, then it must be swept aside.
  • Elements of this argument are now bubbling up across the reactionary, populist right
  • ...28 more annotations...
  • Still others believe that the advent of civil rights laws created, in essence, a second Constitution entirely, one that privileges group identity over individual liberty.
  • Protestant Christian nationalists tend to have a higher regard for the American founding, but they believe it’s been corrupted. They claim that the 1787 Constitution is essentially dead, replaced by progressive power politics that have destroyed constitutional government.
  • Catholic post-liberals believe that liberal democracy itself is problematic. According to their critique, the Constitution’s emphasis on individual liberty “atomizes” American life and degrades the traditional institutions of church and family that sustain human flourishing.
  • The original Constitution and Bill of Rights, while a tremendous advance from the Articles of Confederation, suffered from a singular, near-fatal flaw. They protected Americans from federal tyranny, but they also left states free to oppress American citizens in the most horrific ways
  • if your ultimate aim is the destruction of your political enemies, then the Constitution does indeed stand in your way.
  • Right-wing constitutional critics do get one thing right: The 1787 Constitution is mostly gone, and America’s constitutional structure is substantially different from the way it was at the founding. But that’s a good thing
  • its guardrails against tyranny remain vital and relevant today.
  • Individual states ratified their own constitutions that often purported to protect individual liberty, at least for some citizens, but states were also often violently repressive and fundamentally authoritarian.
  • The criminal justice system could be its own special form of hell. Indigent criminal defendants lacked lawyers, prison conditions were often brutal at a level that would shock the modern conscience, and local law enforcement officers had no real constitutional constraints on their ability to search American citizens and seize their property.
  • Through much of American history, various American states protected slavery, enforced Jim Crow, suppressed voting rights, blocked free speech, and established state churches.
  • As a result, if you were traditionally part of the local ruling class — a white Protestant in the South, like me — you experienced much of American history as a kind of golden era of power and control.
  • The Civil War Amendments changed everything. The combination of the 13th, 14th, and 15th Amendments ended slavery once and for all, extended the reach of the Bill of Rights to protect against government actions at every level, and expanded voting rights.
  • But all of this took time. The end of Reconstruction and the South’s “massive resistance” to desegregation delayed the quest for justice.
  • decades of litigation, activism and political reform have yielded a reality in which contemporary Americans enjoy greater protection for the most fundamental civil liberties than any generation that came before.
  • And those who believe that the civil rights movement impaired individual liberty have to reckon with the truth that Americans enjoy greater freedom from both discrimination and censorship than they did before the movement began.
  • So why are parts of the right so discontent? The answer lies in the difference between power and liberty
  • One of the most important stories of the last century — from the moment the Supreme Court applied the First Amendment to state power in 1925, until the present day — is the way in which white Protestants lost power but gained liberty. Many millions are unhappy with the exchange.
  • Consider the state of the law a century ago. Until the expansion of the Bill of Rights (called “incorporation”) to apply to the states, if you controlled your state and wanted to destroy your enemies, you could oppress them to a remarkable degree. You could deprive them of free speech, you could deprive them of due process, you could force them to pray and read state-approved versions of the Bible.
  • The argument that the Constitution is failing is just as mistaken as the argument that the economy is failing, but it’s politically and culturally more dangerous
  • Powerful people often experience their power as a kind of freedom. A king can feel perfectly free to do what he wants, for example, but that’s not the same thing as liberty.
  • Looked at properly, liberty is the doctrine that defies power. It’s liberty that enables us to exercise our rights.
  • Think of the difference between power and liberty like this — power gives the powerful freedom of action. Liberty, by contrast, protects your freedom of action from the powerful.
  • At their core, right-wing attacks on the modern Constitution are an attack on liberty for the sake of power.
  • An entire class of Americans looks back at decades past and has no memory (or pretends to have no memory) of marginalization and oppression. They could do what they wanted, when they wanted and to whom they wanted.
  • Now they don’t have that same control
  • Muslims, Sikhs, Jews, Buddhists and atheists all approach the public square with the same liberties. Drag queens have the same free speech rights as pastors, and many Americans are livid as a result.
  • when a movement starts to believe that America is in a state of economic crisis, criminal chaos and constitutional collapse, then you can start to see the seeds for revolutionary violence and profound political instability. They believe we live in desperate times, and they turn to desperate measures.
  • “You shall know the truth, and the truth shall set you free.” So much American angst and anger right now is rooted in falsehoods. But the truth can indeed set us free from the rage that tempts American hearts toward tyranny.
Javier E

Appomattox and the Ongoing Civil War - The Atlantic - 0 views

  • The great issues of the war were not resolved on that April morning at Appomattox.
  • not only is the Civil War not over; it can still be lost.
  • if the Civil War were fought in the United States today with its ten-fold greater population, 7.5 million soldiers would die.
  • ...30 more annotations...
  • Americans like being “first” with ideas. But as Abraham Lincoln reminded us, more than four-score years later, the nation founded in a revolution against monarchy had to fight a second revolution against itself in order to determine whether the “proposition” of “equality” had a future in any republic
  • In the wake of this war, Americans faced a profound and all but impossible challenge of achieving two deeply contradictory goals—healing and justice. Healing took generations in many families, if it ever came at all. Justice was fiercely contested.
  • the defeated in this civil war eventually came to control large elements of the event’s meaning, legacies, and policy implications, a reality wracked with irony and driven by the nation’s persistence racism.
  • A shooting war between huge formal armies did indeed end in the spring of 1865 after four years of physical, environmental, social, and human devastation.
  • The “Union,” and all that it meant to northerners as a kind of shield for liberal democracy against oligarchy and aristocracy, survived. It was transformed through blood and reimagined for later generations. The first American republic, created out of revolution in the late 18th century, was in effect destroyed. A new, second republic took its place, given a violent birth in the emancipation of four million slaves and the re-crafting of the U. S. Constitution in the 13th, 14th, and 15th Amendments. Those Amendments—ending legal slavery forever, sanctifying birthright citizenship and establishing “equal protection of the law,” and creating black male suffrage—in effect re-made the United States Constitution. This comprised a second American revolution.  
  • as many as 750,000 American soldiers and sailors may have died in the conflict, the majority from disease. Approximately 1.2 million were wounded
  • There is no reasonable count of civilian deaths, nor of the numbers of freed slaves who perished in the struggle for their own emancipation. Research now suggests that a quarter of all freedmen who made it to contraband camps operated by the Union forces died in the process
  • The Reconstruction era, stretching from 1865 to 1877, was one long referendum on the meaning and memory of the verdicts reached at Appomattox. Differing visions of America’s future were at stake.
  • Perhaps above all, America is a society riven by conflict over federalism, the never-ending debate over the proper relation of federal to state powe
  • In a new book, historian Gregory Downs persuasively argues that a long and persistent “occupation” occurred for at least three years, and perhaps as long as six years, after the end of actual hostilities in spring, 1865
  • As the federal troops receded from view over time, large swaths of the former Confederate states descended into chaos, anarchy and violence, requiring a sustained use of Constitutional “war powers” to maintain any order. Indeed, as Downs shows, a genuine, if inadequate “occupation” was engineered by the U. S. government, almost without precedent, in order to try to bring control to a region that fell into “statelessness,” as it also revolted against defeat and all that it meant. Downs wants his work to speak to the present, and indeed it should. He urges libertarians of today to take notice because this history, as he says, demonstrates that “freedom is only possible within the state.”
  • violence left Reconstruction’s most vexing, twisted legacy. In 1866, bloody massacres of blacks and the destruction of freedmen’s communities wracked the cities of Memphis and New Orleans. In the political violence of Reconstruction, especially in the periods 1868-71 and again in 1875-77, a counter-revolution unfolded
  • Their violence reveals the implications of an unending struggle over race, power, land, and hugely different visions of the ideas of liberty and federalism
  • For a very long time, white Southerners experienced a lethal case of alienation and an explosive sense of grievance, however mythical the origins of those grievances or horrible their outcomes. Since most of the rural South was unpoliced by Union troops, despite the accusations of colonial “occupation” and “bayonet rule,” white Southerners unleashed a bloody fury against blacks and white Republicans born of lost battles, lost mastery, alleged political repression, and the need for “scapegoats” in their scorn for a racial order turned upside down.
  • too much of the political process of Reconstruction became war by other means. By whippings, rapes, the burning of houses, schools and churches, the violent disruption or intimidation of local Republican party meetings, and hundreds of murders and lynchings over a period of less than a decade the Klan and its minions (called variously “Red Shirts” or “white leaguers” and many other names) sought to win back as much of a status quo antebellum as they could achieve. Their victims were teachers, black students, white and black politicians, and uncounted numbers of freedmen and their families who participated in politics or gained some economic autonomy. The record of Reconstruction violence has been clinically detailed, but it is a piece of history that most Americans still prefer to avoid
  • This litany of horror and blood can become almost endless, and it represents the one time in American history when sustained uses of terror successfully worked to transform political regimes. In a process Southerners called “Southern Redemption,” eight of the 11 ex-Confederate states came back under white supremacist, Democratic party control by 1875
  • Much has changed in the fifty years since the crises of 1963—in law, in schooling, in scholarship, in race relations. But whatever the engines of history actually are, what seems apparent is that the legacies of the American Civil War have tended to subside and reemerge in a never-ending succession of revolutions and counter-revolution
  • the presidency of Barack Obama might be seen as a robust new chapter in this story. A significant segment of American society hates the President and cannot seem to abide a black family living in the White House.
  • equality is process of historical change. It forever tacks against the trade winds of individualism, self-interest, material accumulation, and widely varying notions of the idea of “liberty” from which it draws momentum.
  • Yes, the Civil War was rooted in states’ rights, but like any other constitutional doctrine, it significance rests with the issue in whose service it is employed. States’ rights for or to do what? For whom or against whom
  • In 1860 and 1861, some Southerners exercised “state sovereignty” as an act of revolution in the interest, as they said over and over themselves, of preserving a racial order founded on slavery
  • far-right federalists, who dominate the movement called the Tea Party, and who have found a vigorous leadership position at the heart of the Republican Party and on the federal judiciary, have much in common with the secessionists of 1861. Both groups are distinct minorities who have suddenly seized an inordinate degree of power due to congressional districting practices and effective use of conspiracy theories about centralization and the “leviathan” state
  • One acted in revolution to create and save a slaveholders’ republic; the other seems determined to render the modern federal government all but obsolete for any purpose beyond national defense and the protection of private citizens from having to participate in a social contract with their fellow citizens in tax-supported programs such as Social Security, Medicare, public education, environmental protection, or disaster relief
  • Both groups claim their mantle of righteousness in the name of “liberty,” privatization, hyper-individualism and racial supremacy (one openly, the other covertly
  • Both vehemently claim the authority of the “Founders” as though the American Revolution and the creation of the Constitution have no history. Modern-day states’ rightists and sometimes nullifiers embrace versions of federalism that might once have been thought all but buried in the mass slaughter of the Civil War, or in the imperatives of the New Deal’s response to the Great Depression, or in the 1964 and 1965 Civil Rights Acts, or in the battle over the Environmental Protection Agency.
  • The radical wing of the conservative movement in America, still ascendant in Congress and dominant in most of the South, seems determined to repeal much of the twentieth-century social legislation, and even tear up its constitutional and social roots in the transformations of the 1860s.
  • History may seem to have its lulls when it slows down and impinges less on our lives; then we are hit with massive crises, often to our utter surprise, and history speeds up beyond human comprehension.
  • It is impossible to grasp a turning point in history until it has happened, and understanding it may take a generation or more
  • “Misunderstanding of the present,” wrote Bloch, “is the inevitable consequence of ignorance of the past. But a man may wear himself out just as fruitlessly in seeking to understand the past, if he is totally ignorant of the present.”
  • Making “men equal on earth in the sight of other men,” to borrow again from Baldwin, is a long-term proposition, and for that matter, a definition of the meaning of America.
Javier E

What Would Trump's Second Term Look Like? - The Atlantic - 0 views

  • Perhaps the most consequential change Trump has wrought is in the Republican Party’s attitude toward democracy. I worked in the administration of George W. Bush, who was the first president since the 1880s to win the Electoral College despite losing the popular vote.
  • Bush recognized this outcome as an enormous political problem. After the Supreme Court ruled in his favor, on December 13, 2000, the president-elect promised to govern in a bipartisan and conciliatory fashion: “I was not elected to serve one party, but to serve one nation,”
  • You may believe that Bush failed in that promise—but he made that promise because he recognized a problem. Two decades later, Trump has normalized the minority rule that seemed so abnormal in December 2000.
  • ...29 more annotations...
  • Republicans in the Trump years have gotten used to competing under rules biased in their favor. They have come to fear that unless the rules favor them, they will lose. And so they have learned to think of biased rules as necessary, proper, and just—and to view any effort to correct those rules as a direct attack on their survival.
  • What I wrote in 2017 has only become more true since: “We are living through the most dangerous challenge to the free government of the United States that anyone alive has encountered.”
  • “No one could do anything to stop him.” No one has stopped Trump from directing taxpayer dollars to his personal businesses.
  • Trump’s clemency to Stone reminded others who might hold guilty knowledge—people like Paul Manafort and Ghislaine Maxwell—of the potential benefits to them of staying silent about Trump.
  • How did Trump get away with using a public power for personal advantage in this way? There’s nothing to stop him. The Constitution vests the pardon power in the president.
  • a second-term Trump could demand that associates break the law for him—and then protect them when they are caught and face punishment. He could pardon his relatives—and even try to pardon himself.
  • Abuse of Government Resources for Personal Gain
  • Mr. Trump’s aides said he enjoyed the frustration and anger he caused by holding a political event on the South Lawn of the White House, shattering conventional norms and raising questions about ethics law violations. He relished the fact that no one could do anything to stop him,
  • No one has stopped him from defying congressional subpoenas looking into whether he was violating tax and banking laws. No one has stopped him from hiring and promoting his relatives.
  • Trump has a lot to hide, both as president and as a businessman. The price of his political and economic survival has been the destruction of oversight by Congress and the discrediting of honest reporting by responsible media
  • No one has stopped him from using government resources for partisan purposes. No one has stopped him from pressuring and cajoling foreign governments to help his reelection campaign.
  • No one has stopped him from using his power over the Postal Service to discourage voting that he thinks will hurt him.
  • The Hatch Act forbids most uses of government resources for partisan purposes. By long-standing courtesy, however, enforcement of that law against senior presidential appointees is left to the president. It’s just assumed that the president will want to comply. But what if he does not? The independent federal agency tasked with enforcing the Hatch Act, the Office of Special Counsel, has found nine senior Trump aides in violation of the law, and has recommended that Trump request their resignation. He has ignored that recommendation.
  • “No one could do anything to stop him.” In his first term, Trump purged the inspectors general from Cabinet departments and punished whistleblowers. In a second Trump term, the administration would operate ever more opaquely to cover up corruption and breaches in national security.
  • The Justice Department would be debauched ever more radically, becoming Trump’s own law firm and spending taxpayer dollars to defend him against the consequences of his personal wrongdoing. The hyper-politicization of the Justice and Homeland Security Departments would spread to other agencies.
  • Directing Public Funds to Himself and His CompaniesIn the 230-year history of the United States, no president before Trump had ever tried to direct public dollars to his own companies—so no Congress had ever bothered to specifically outlaw such activity.
  • Trump’s superpower is his absolute shamelessness. He steals in plain view. He accepts bribes in a hotel located smack in the middle of Pennsylvania Avenue. His supporters do not object. His party in Congress is acquiescent. This level of corruption in American life is unprecedented.
  • A willingness to line the Trump family’s pockets has become a mark of obeisance and identity, like wearing cowboy boots during the George W.  Bush administration
  • The result of this almost-universal Republican complicity in Trump’s personal corruption has been the neutering of Congress’s ability to act when corruption is disclosed.
  • Republicans in the House cheerfully support Trump when he defies subpoenas from Democratic chairs, setting a precedent that probably will someday be used against them.
  • Abuse of the Pardon PowerOn July 10, 2020, Trump commuted the sentence of his longtime associate Roger Stone. As Stone’s own communications showed, he had acted as an intermediary between the Trump campaign and WikiLeaks in 2016. Had Stone cooperated with federal investigators, the revelations might have been dangerous to Trump. Instead, Stone lied to Congress and threatened other witnesses.Just as Stone was supposed to go to prison, Trump commuted his sentence. Commutation was more useful to the cover-up than an outright pardon. A commuted person retains his Fifth Amendment right not to testify; a pardoned person loses that right.
  • In a second Trump term, radical gerrymandering and ever more extreme voter suppression by Republican governors would become the party’s only path to survival in a country where a majority of the electorate strongly opposes Trump and his party. The GOP would complete its transformation into an avowedly antidemocratic party.
  • Inciting Political ViolenceTrump has used violence as a political resource since he first declared his candidacy, in the summer of 2015. But as his reelection prospects have dimmed in 2020, political violence has become central to Trump’s message. He wants more of it
  • “The more chaos and anarchy and vandalism and violence reigns, the better it is for the very clear choice on who’s best on public safety and law and order,” Trump’s adviser Kellyanne Conway said on Fox & Friends on August 27. Two nights later, a 600-vehicle caravan of Trump supporters headed into downtown Portland, Oregon, firing paintball guns and pepper spray, driving toward a confrontation during which one of them was shot dead.
  • The people best positioned to regulate the level of political violence in the country are local police, whom Trump has again and again urged to do their work in ways that support him, no matter how “tough” that requires them to be. The police are represented by unions often aligned with the Trump campaign
  • “I can tell you,” Trump said in a March 2019 interview with Breitbart News, “I have the support of the police, the support of the military, the support of the Bikers for Trump—I have the tough people, but they don’t play it tough—until they go to a certain point, and then it would be very bad, very bad.”
  • Trump’s appeal is founded on a racial consciousness and a racial resentment that have stimulated white racist terrorism in the United States and the world, from the New Zealand mosque slaughter (whose perpetrator invoked Trump) to the Pittsburgh synagogue murders to mass shootings in El Paso, Texas, and Gilroy, California. In recent weeks, political violence has caused those deaths in Kenosha and Portland
  • It’s a trick of authoritarian populists like Trump to proclaim themselves leaders of “the people,” even as large majorities of the electorate reject them. The authoritarian populist defines “the people” to exclude anyone who thinks differently. Only his followers count as legitimate citizens.
  • Legend has it that in the 1870s, “Boss” William Tweed, the famously corrupt New York City politician, taunted his critics by saying, “What are you going to do about it?”* Trump’s relentless defiance of law and decency does the same. Congress has done nothing. So it’s up to voters.
Javier E

Opinion | Transcript: Ezra Klein Interviews Brandon Terry - The New York Times - 0 views

  • BRANDON TERRY: Well, there’s this puzzle when we think about somebody like Martin Luther King Jr. And it’s that on the one hand, we have a national holiday devoted to him, an imposing monument on the hallowed space of the National Mall; he’s invoked in all manner of political speeches from across the political spectrum, probably the most famous African American of the 20th century.
  • But at the same time, if you ask even really well-educated people, they often don’t know that he’d written five major books, that he’s a systematic theologian with sustained interest in political philosophy who’s written lots and lots of things, incisive things, on some of the most pressing political and ethical matters.
  • King wants to say something different, I think. He wants to say that we are both of these things. We are a society with what he called the congenital deformity of racism — that it’s shot through many of our deepest institutions and structural arrangements, and because it has not been redressed on the scale that it would have to be to achieve true justice, it festers. It’s a rot. It’s a challenge that every generation is called on to pick up and try to do better than their forebears.
  • ...153 more annotations...
  • I’ve described it as a romantic narrative, one that’s about unities in the process of becoming, a calling together of Americans to transcend racial division and come together in a unifying way, a more perfect union, as a transcendence of essential American goodness over transitory American evils.
  • when we tell the story that way, unfortunately, not only is it mythic, but it trains us to treat King as the kind of person who’s not doing any original political thinking. What he’s doing is calling us to be true to who we always already were
  • And when you treat him like that, the thing that becomes most interesting about him is not his thought. It’s not the way he challenged us to think about violence. It’s not the way he challenges us to think about segregation, both de facto and de jure. It’s not how he challenges us to think about economic justice.
  • The thing that’s interesting about him starts to be his rhetoric or his tactics, the way in which he pushes people or frames arguments to call us to be true to who we always already were. That’s a real problem because it evades the most incisive, challenging and generative contributions that his public philosophy makes for our era.
  • it gets conscripted into a story that’s ultimately affirming about the adequacy of our constitutional order, the trajectory of our institutions, the essential goodness of our national character. You often hear politicians use this rhetoric of, this is not who we are.
  • it’s partly related to how we tell the story of the civil rights movement and particularly, how we tell King’s role in the civil rights movement.
  • There’s a way in which the philosophy of nonviolence gets painted, even in King’s time, as a kind of extreme, purist pacifism. And part of that is the connection with Gandhi, although I think it’s a radical misunderstanding of Gandhi, as well.
  • it’s a way of imagining the commitment to nonviolence as related to passivity, as related to the performance of suffering for pity. These are things that King never endures. For him, the idea of passive resistance was a misnomer. He helped coin the phrase “direct action” — he and other members of the civil-rights generation — that nonviolence is aggressive.
  • It’s an aggressive attack on injustice, an aggressive form of noncooperation with domination. It’s about trying to wedge yourself into the machinery of domination, to prevent its adequate functioning, to try to force or coerce your fellow citizens to stop and take stock of what kind of injustices are being unfurled in their name.
  • And it does so on the presumption that politics involves coercion, especially for King, who had a pretty tragic sense of human nature, that politics is going to involve confrontation with great evil, that it’s not a Pollyannaish view about what we’re all capable of if we just turn our eye toward God in the right way.
  • We’re owe it to them to live with evil. And we always are going to be called to confront it. We just need to do it in ways that won’t unleash a further chain of social evil and bitterness and revenge and retaliation. And King thought nonviolence was the only weapon that could cut and heal at the same time.
  • So when you hear King talk about love, when you hear King talk about nonviolence, these things actually require not just an enormous discipline around the acceptance of suffering, as if it’s some kind of passive practice, but they require really creative, dedicated thinking around how exactly to push and prod your neighbors into addressing the forms of injustice that structure the polity and how to do it in a way that doesn’t leave a perpetual midnight of bitterness when the conflict is done.
  • He says that the really interesting question, however, is how to organize a sustained, successful challenge to structural injustice. And for King, that requires something that blends militant resistance and a higher-order ethical practice that can point the way toward peaceful reconciliation over the long term.
  • Gandhi has this line where he says, if you can’t practice nonviolence, it quote, “retaliation or resistance unto death is the second best, though a long way off from the first. Cowardice is impotence, worse than violence.” So this idea that if you can’t be nonviolent, it’s better to be violent than to be a coward, doing nothing — I think gets at something important. Can you help unpack that?
  • to raise the question of strategy, as if we can evaluate means without some kind of ethical reflection or without some kind of underlying ethical commitments, for King, is already a confusion. He thinks that the ends are prefigured in any means.
  • Gandhi, in “Hind Swaraj,” has this great passage where he talks about how could come to acquire a piece of property. You could buy it. You could steal it. You could kill somebody in pursuit of it. You could ask for it as a gift.At the end of the day, you still have the same property. But the thing, itself, has changed. In one scenario, it’s a piece of stolen property. It’s a theft. In another, it’s a gift, which is different than something you’ve purchased.
  • So in the course of acquiring the thing, even though the thing is the same, the means have transformed it in a really, really important way. And King wants to say something similar — that in all political practice, the ends are prefigured in the means
  • nonviolence has to be — if it’s going to be true nonviolence for King — informed by a philosophy of love that really wants and desires and wills goodwill for the enemy at present and is committed, at the fundamental level, to going on together in peace, going on together, sharing the polity in perpetuity.
  • I think for King, imperative to nonviolent resistance turns, in large part, on the question of your own dignity and self-respect. So it is a justice question. He’s concerned with structural justice as a matter of the kinds of arrangements that prevail in the larger American society. That’s obviously true.
  • So there’s the person or group you’re in conversation or conflict with. I’m a liberal, and I’m arguing with a conservative. And I think that’s the most common target to think about: How do I beat or convince this person or group on the other side?
  • Then there’s the broader community polity — the voters, of the country, people who are bystanders, maybe interested, maybe not, but a broader community that is in some way watching or can be brought in to watch. And then there’s you, the person taking the action, and how it affects you and your group to take a particular action.
  • something that seems present in King’s thought is much, much, much, much more concern and focus than I think most political thinkers have today on how political action affects you, the person taking it, and affects the broader community that might be watching it
  • — that ends up with you being turned away from the good and toward things like hatred, resentment, violence, which he thinks, ultimately, will corrode your soul and take you further away from flourishing.
  • But he’s also concerned with how you relate to your own sense of equality, equal standing, worth, as he would say, somebodiness, we might say dignity — he also says that a lot — and that for King, to acquiesce in the face of oppression and domination, without protest, is to abdicate your own self-respect and dignity.
  • for him, dignity also required a certain kind of excellence of character, a certain kind of comportment and practice toward others.
  • So it is about trying to defend your dignity, defend yourself respect against insult and humiliation, oppression. But it’s also about doing so in a way that doesn’t degrade your character in the long term, that doesn’t cause you to end up being turned away from the good, which, again, for him, is going to be a religiously-inflected category
  • When you think about somebody’s political philosophy or their theory of political action, you can maybe think of there being a couple agents they’re thinking about.
  • It has fallen out of favor to say that there are certain ways of acting, politically, that are better and worse, from a virtue perspective, because it often is seen not as really a question of you and your relationship to some baseline or ideal but is some kind of concession you’re making to people who don’t deserve
  • I am a person who believes those questions are still legitimate, that they can’t all be reduced to strategy or will to power or psychic drives. I think that there’s something like an ethical life that requires us to argue about it and requires us to think really hard about how we discipline ourselves to achieve it.
  • Evelyn Brooks Higginbotham, wrote a phenomenal book, many years ago, called “Righteous Discontent.” And that’s what introduces the phrase, “the politics of respectability.” It’s a study of turn of the century Black Baptist women and their organizing efforts through the church.
  • It’s this idea that, in confronting a system of social stigma, the response that you need to have to it is to try to adjust your behavior, comportment, your self fashioning, in line with the dominant norms so that you can, over time, undermine the stigma and become a full participant in society.
  • there are all sorts of questions, legitimate questions, that are raised against that. Are we losing something valuable about alternative forms of life, about alternative cultural practices, when we take the existing, dominant norms as unassailable or something to aspire to?
  • what’s really fascinating is that he talks a lot about how he sympathizes with all those criticisms. He agrees with them
  • here’s the other part of Evelyn Higginbotham’s formulation — there’s a deeper question, one with thousands of years of moral reflection built up into it, which is about virtue ethics — that there are some things that people are appealing to you about that aren’t about their effect in the polity that aren’t about trying to manipulate white, racial attitudes. They’re about your own flourishing and character. They’re deep questions about how to live a good life, how to achieve excellence and the crafting of your soul.
  • as King would say, our reason sometimes can become subordinate to our passions. It can just be a legitimizing power or rationalizing power to the point where we lose track of what we really want to achieve, the kind of character we really want to have.
  • And for King, many of the appeals he made in that vocabulary are really about that. They’re really about virtue. They’re really about what hatred does to your life, what anger does to your life, what violence does to your life
  • there is a question for him, at the core of his life, which is, what makes this worth doing? That’s a virtue question. It’s not just a strategic or tactical one, in the narrow sense.
  • he describes nonviolence, I think really importantly, as also being about a nonviolence of spirit.
  • the example that he often gives is about humiliation — that there’s a way in which the desire to humiliate others, to diminish their status in front of other people for your own pleasure, the desire to subject them to standards of evaluation that they probably themselves don’t hold or don’t understand, in order to enable mockery. There’s a way in which, if we’re reflexive about where that desire comes from, we will find that it comes from a place that’s irrational, indefensible and, likely, cruel, and that if we were to imagine a way of life built around those feelings, those desires, those practices, it would be one that would make it really hard for us to have healthy social ties, stable institutions, flourishing social relationships.
  • So part of what he’s up to is asking us, at all times, to be self-reflexive about the desires and needs and fantasies that drive us in politics
  • the concession.
  • So what nonviolence does is, it builds in a check on those kinds of rationalizations, those kinds of emotional drives, by teaching us to avoid forms of humiliation and forms of physical violence that make it hard to come back from. So that’s the first point.
  • The second point — and it goes more to your sense of revenge and retaliation — is again, forcing us to acknowledge the legitimacy of anger.
  • He uses the phrase, “legitimate anger” in the late ’60s — but to be reflective about it and understand that, even in a case where someone kills a loved one of yours, revenge, violence, retaliation, that doesn’t bring back the loved one that you’ve lost.
  • The only thing that can do that is a kind of forward-looking, constructive practice of politics and social ethics.
  • so what he’s trying to do is raise the question of, can we channel our legitimate rage, our legitimate anger, into a practice that allows us to maintain our self respect?
  • here’s this man who is both making this public argument and trying to get people to follow him in it and put themselves at risk over it, and is also living it himself, and talks about this unbelievably difficult thing, which is not feel righteous anger, but to not feel hatred, to internally reflect the world you want externally.
  • he does falter. He does fail. And I think when we read biographies of King, when you read the last parts of David Garrow’s biography, when you read Cornel West’s essay, from “To Shape a New World,” which talks a lot about the despair at the end of King’s life, if you watch HBO’S great documentary, “King in the Wilderness,” you see a person faltering and failing under the pressure.
  • He’s not able, for example, to bring himself to a kind of reconciliation with Malcolm X
  • How imaginable is King’s philosophy, is this practice, without his deep Christianity, without a belief in redemption, in salvation, in the possibility of a next life?
  • I think King, himself, thinks that the practice of nonviolent politics does the kind of work that you’re describing. And I think he would be worried about the fact that, in our time, so much of these questions about the management of emotion, the building of character, has become a privatized practice.
  • So I think he does think that that’s one way that this really does happen. And we have lots of evidence from the Civil Rights Movement, personal testimony, and personal reflection, where this seems to be the case.
  • the last thing I’ll say is that in order to do that work, in order to do some of the work you’re describing, he also is building an alternative community
  • So one way that I read that famous final speech, “I’ve seen the promised land” — there’s obviously a prophetic reading of it, but there’s also one where he’s describing the prefiguration of the promised land in the kind of politics and social life he’s participated in over his career, that the promised land is seen in the union politics in Memphis, it’s seen in the Student Nonviolent Coordinating Committee, gathering to do Mississippi Freedom Summer. It’s seen in the people walking for 350-plus days in Montgomery, Alabama, and banding together to help each other out, that is the promised land.
  • And when you are in a community that’s constantly talking with each other and lifting each other up and engaging in practices like song, prayer, other communal rituals, to try to affirm this alternative set of ethical and political commitments against the whole rest of the culture, that’s the only way it can be done, is that you have to have an alternative form of social life that can sustain you in that work. The private practice isn’t going to do it.
  • When you look at the principles of nonviolence on Stanford’s King Institute, I think a bunch of them would be familiar to people. You can resist evil without resorting to violence. You seek to win the friendship and understanding of the opponent, not to humiliate.
  • He thinks that we learn a lot about how to love other people by confronting them in public, by forcing ourselves into uncomfortable situations where we have to endure the look of the other, back and forth, where we train ourselves to extend these interactions of contentious politics until they can alter or change the people that we’ve put our bodies in close contact with on the field of politics.
  • I go back to the sermon he gave — and it’s collected in “Strength to Love,” and it’s called shattered dreams — where he confronts a problem that is all over the Black tradition, which is that the struggle we’re engaged in has gone on, in some form or another, for hundreds of years. At the moments of its greatest promise, you can look over the course of history and see, just years later, we find ourselves in situations that are unimaginably awful.
  • King is not naive. He’s a student of history. He’s somebody who asks himself hard questions like this. And he gives two different kinds of answers. And one is the answer that you’ve mentioned here, which is a theological answer. It’s conventional theodicy story, that look, at the end of the day, God is at work in the world. And God is on the side of justice.
  • There’s another way that he goes at it, however. And for me, I read it as rooted in a different kind of project, one that combines what used to be called philosophical anthropology, which is just a way of saying philosophical reflections on what kind of beings we are. It’s rooted in that, and it’s rooted in politics. And I think those things can find lots of overlapping consensus from people outside of the Christian tradition.
  • What you have to be committed to, in the last instance, is that evil is not the totality of who we are as persons, that people have the capacity, emotionally and rationally, to reflect on their life plans, their practices, their commitments, and change them, maybe not all of them, maybe not all at once, but that those things can be changed, and that politics is really a field where contingency is the key word, that although there are structural constraints and everything can’t be done at every moment, that the unprecedented, the new, the unexpected, happens in this realm.
  • And the only way that we can confirm that nothing new will happen, that oppression will last forever, that the future bears no hope, is if we don’t act. That’s the only way we can confirm that it’s true for all time, is by failing to act in pursuit of justice.
  • that’s King’s view, I think. And to me, that’s the persuasive one, that in our action, we might be able to see some measure of justice from a complicated, complex swirl of contingencies, and to move the ball forward — we will inevitably fail — but to look back on that failure with maturity and try to do better the next time.
  • How do you think about the question of the weaponization of nonviolence and then the applicability of its principles to the powerful and to what they might, we might, the state might learn from it.
  • there were many people — Harold Cruse famously wrote this, but others even closer to King — who said, you’re not the leader of Vietnam. You’re the leader of the African American civil rights movement. You should not speak out on this war because you’ll lose your relationship with Johnson.
  • King says that the people who are advising him in this way, they just don’t know him, his commitment or his calling. They don’t understand that if he’s going to raise his voice against violence in Watts or Detroit, that he’s got to raise it against what he called, “the greatest purveyor of violence in the world today,” his own government.
  • for him, the question was really one about militarism and the way that gets imagined as this hardheaded, realistic, hyper-rational response to international disputes and social problems abroad, when in actuality, if we take stock of what he called the casualties of war, the spiritual ones and the material ones, we would realize that most of the violence we engage in at the foreign-policy level is counterproductive. It’s created more problems and more harms than it ever has seemed to solve.
  • This is one of the powerful interventions that you see in Lionel McPherson’s essay, in “To Shape a New World.” It’s just this idea that this is about hardheaded realism is mythic. King says it’s about an immature image that we are nurturing for ourselves, that we’re trying to shore up this idea of ourselves as some kind of crusading hero or all-powerful world power, while not taking stock of all of the things about our freedoms, about our way of life, about our connectedness as a society, about our social divisions, that war has exacerbated, not to mention the violence that’s prosecuted abroad.
  • And he says similar things about domestic policy, the ways in which our politics toward poor families, single-parent households, is punitive for reasons that aren’t justified, that our response to what he calls “the derivative crimes of the ghetto” are wildly out of proportion and unjust compared to how we treat the systematic crimes of exploitation, segregation, disenfranchisement, that structure much of ghetto life.
  • So I’m in total agreement with Coates on that question
  • it just seems — I don’t want to call it axiomatic, but a repeated d that the more willing you become to use violence as a state, the more it corrupts you, and the more violent you become as a state, and to some degree, the more violent the people you are policing, the people you are occupying, become.
  • I’m not a pacifist. I don’t believe you can fully eradicate violence. But we don’t weigh how violent we make others, in our actions, very well, and then how violent we become in response, how much we enter into that escalatory dynamic.
  • But then the other thing is this question of this broader community, of changing hearts, of changing minds, of acting upon people, not through punishment, but through our belief that they can alter. And I’d be curious to hear you reflect on that question of community a little bit, because I think one of the central debates of our time is who’s actually in the community.
  • What would it mean to have a bit more of King’s view, of trying to create community at the center of what the state is attempting to do, as it fashions and helps govern the country?
  • BRANDON TERRY: So one underappreciated feature from King’s famous Riverside Church speech against Vietnam, is he goes on this whole riff about America lacking maturity. And it’s a weird thing to have in a foreign-policy speech. You’re used to — you’re a policy person. You don’t usually hear the word “maturity” bandied about in these kinds of debates.
  • But what he’s getting at is that something really tightly linked to violence, that violence always exceeds the original justification you have for it. It’s not precise. It’s not able to be easily targeted, as we think. It spirals out. It produces retaliation. And then we retaliate again.
  • And all the while, it’s expanding its justifications to the point of absurdity. And King describes that as adding cynicism to the process of death. And he says that maturity is one of the only ways out here, that the maturity to be able to stand up and say, we were wrong, we want to make amends, we want to repair evils committed in our name, those are questions that are essentially nonstarters in American politics right now, certainly about foreign policy, but even in some places in domestic policy.
  • that feature of King’s thinking is something that I always want to draw attention to because I think it’s something we ignore. So that’s the first point I want to make.
  • The second thing — and this is also really deeply-seeded in that Vietnam speech — one of the reasons that people hated it so much — he was attacked in The New York Times, basically every editorial page in the country — one of the reasons people hated that speech so much is that he spent so much time expressing solidarity and sympathy with Ho Chi Minh and the North Vietnamese forces.
  • How could you express sympathy or some kind of solidarity with the enemy? And it’s very instructive, how King went about it. He wasn’t one of these people — you’ve seen these images of people waving the North Vietnamese flag at counterculture protests. It wasn’t like that.
  • It was him really spending a lot of time meditating on the reasons why we had ended up in this conflict, narrating the whole history of our failure to support Ho Chi Minh and the struggle against French colonialism, against Chinese colonialism, and how that had led to the situation we were in by 1967. King is narrating this history. He’s also trying to get people to think about what it must feel like to be on the ground in Vietnam and witness these bombings, witnessed this imposition of terror.
  • And he’s doing that because at bottom, he’s inspired by a vision really rooted in a parable the Good Samaritan, from the Bible, that everyone is our neighbor, that there are no sectional loyalties that should eviscerate our moral obligations to others, our obligation to show them respect, to go on in community with them, and that most of what goes on in foreign policy and particularly war making, is a bad-faith evasion of the fact that we’re all interconnected.
  • he understood that there’s a fundamental interconnectedness amongst humanity at the ethical level and at the material, structural level, and that war making is an evasion of that fact. We’re going to have to live together. So the chief question that should organize it is, how can we do so in peace?
  • He has a line where he says, quote, “the dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the assurance that his income is stable and certain and when he knows that he has a means to seek self-improvement. Personal conflicts between husband, wife and children will diminish when the unjust measurement of human worth, on a scale of dollars, is eliminated.” Tell me a bit about the spiritual and psychological dimensions of King’s economic philosophy and organizing.
  • BRANDON TERRY: Well, for King, the question of poverty and the question of economic inequality are both questions of dignity and democracy, and the questions of dignity because when you live without the adequate means to really enjoy the fair value of your basic rights, when you live in a society — and this is a really important point for King — when you live in a society of profound affluence, like the United States, and you live in severe poverty, it expresses a kind of contempt from your fellow citizens about your standing as an equal member of the polity.
  • So separate from the plain, material fact of hunger or health care, there’s this additional spiritual concern with the way in which living with nothing, living on a lonely island amidst an ocean of prosperity, as he would put it, diminishes your dignity.
  • then another piece — this is bridging of the dignity and democracy question — is that when people don’t have a say in the core, vital interest of their life, when they have no decision-making power over the processes which determine how their life is going to go, that too is a diminishment of their dignity. And King, who was operating in a long tradition of social democracy, wants to expand democratic practices to the broader economic realm.
  • Without expanding democracy into that economic realm, for King, we’re both making a mockery of democracy and we’re diminishing the dignity of citizens who live in search of a real standing as free and equal.
  • as somebody who spends a lot of my time in debates about economic policy, I think it is fair to say that the ends of economics are taken as the economy, typically. People hopefully shouldn’t starve. But a lot of debates about what we should do, even for the poor, become these recursive, well, how can they better participate in the economy and how are they going to be able to invest in themselves and how they’ll be economic opportunity for their children.
  • And the idea that the economy is subservient to the community, that the point of the economy is the community, that it should be measured— our policy should be measured by what they do for democratic participation, for the dignity of individuals, is pretty lost. If anything, I see it more now, on the post-liberal right, as people call it, than I even do among mainline Democrats.
  • it has fallen out of favor as a way to frame and think about these conversations.
  • BRANDON TERRY: Yeah, I think it’s rooted in some really complicated things. I think there’s a kind of liberal anxiety about speaking forthrightly about the fact that living in areas of severe, concentrated disadvantage and racial segregation that we call ghettos, diminishes the dignity of the people who live there.
  • That feels uncomfortable for people to say forthrightly, in the way that King would.
  • so we try to get around it by speaking about opportunity and the wealth gap and unemployment statistics. But really what people are feeling is an existential assault on dignity.
  • one way to read that book is to say that she’s telling a tragic story about the loss of a particular ideal that guided great society politics. And that’s the principle of maximum feasible participation.
  • That was a really social-democratic idea, this idea that, well, we need to empower all sorts of people to participate in policy making and democratic deliberation, and that part of where people will find self-respect and dignity is through engagement in politics and their community
  • I think it gets to something that is very present, towards the end of King’s life, which is his sense that there is something important for the civil rights movement in the labor movement. And unions, on some level, they are mechanisms of democracy. One of the most important functions they have is workplace democracy
  • King is, in this tradition, in many ways inspired by a mentor of his. And one of the most important figures in American history but one of the most severely neglected was A. Philip Randolph, the great labor leader, former organizer of the Pullman Porters, the architect of both the March on Washington that gets canceled, which was going to target the Roosevelt administration during World War II, and the 1963 famous March on Washington for Jobs and Freedom.
  • they’ve got a certain set of commitments. So one is the idea that because most African Americans are working class or poor, anything that advances the interests of working-class people and their ability to exercise democratic control over the economy is going to advance the interests of African Americans.
  • for King labor unions are also, as you described, important laboratories of democracy. So they’re one of the few places where people from all walks of life can get together, deliberate about strategy, deliberate about social ends, social goods, put money behind things that they value, that aren’t only their own material interest.
  • today, of course, there’s this ongoing — always is this ongoing argument — of should you have race-based politics or is that unusable, doesn’t work, creates too much backlash? Or you should have class-based politics that are looking for commonalities, and because you’ve had so much economic disadvantage for Black Americans, that’ll work through the mechanism of class just fine.
  • BRANDON TERRY: So King often invokes the philosopher Hegel, because he’s constantly describing his mode of thinking as a dialectical one, where he’s trying to reconcile seeming opposites and produce a new synthesis, which helps you transcend certain intractable problems.
  • Now as a reading of Hegel, that has much to be desired. But as a description of Martin Luther King’s thought, I think that’s always a good way to understand what he’s up to. And so I think what he’s always trying to do is transcend that opposition.
  • there’s a way in which we sometimes will say class-based politics works to lift African Americans because they’re disproportionately poor. And what’s tricky about that is that it doesn’t really theorize what to do about the African American middle class and the African American elite.
  • So a thing that King was thinking a lot about when he wrote “Stride Toward Freedom” and the Montgomery bus boycott, is there are areas where racial solidarity is going to be really effective and probably indispensable.
  • where questions of anti-Black racism emerge, where questions of racial humiliation, stigma that really affects the larger group, things that all Black people feel vulnerable to, those are going to be areas — like the segregation laws on the buses — those are going to be areas where you actually can generate a lot of racial solidarity and do a lot of important work with it, especially as a defensive posture.
  • When you start to get into questions of political economy, however, you have to be careful because the appeal of racial solidarity can actually obscure the fact that Black people don’t all share the same material interest in lots of ways.
  • King’s primary principle always is, is that he’s dedicated to the group that William Julius Wilson called the truly disadvantaged, the least of these, that at the end of the day, he’s going to give everything to the people who are in the most desperate situation, the poor. And that’s going to guide his politics.
  • where that is enabled by a race-based solidarity, so in questions of policing, perhaps, or questions of social stigma and media discourse, that’s where he’ll turn. But in other cases, I think he’d really be trying to experiment with a form of politics that empowers the poor to take leadership on their ow
  • How does being more aware of the distinctions he drew and the decisions he made help you look at some of the paths we should be walking down today and are not, in these conversations, or are walking down and shouldn’t be?
  • n order for us to understand why so many African Americans are located in the realm of the most disadvantaged, in the strata of the most disadvantaged, you have to understand the history of racial domination in this country. You have to understand the persistence of racial discrimination, especially in labor markets. And you have to understand the ways that racial ideology allows us to obscure the nature of our economy.
  • So the most classic example is that structural unemployment gets reframed, in part by racism, as questions of laziness or pathology or criminality instead of as a feature of the economy as such. So King always talks about the critique of racism as part of the diagnosis of the disease in order to cure it.
  • So even in the privileging the least well off and being concerned with poor people of all races, he wants to say that the critique of racism helps us see through the kinds of blindnesses that obscure the nature of our economy and the commonalities across race and the things that we need to address the questions of economic justice precisely
  • The second thing is that, in his critique of Black power, one of the things he says is that he worries that Black power gives priority to the question of race in a way that confuses our analysis of social reality. So what does he mean by that?
  • if you think that all Black disadvantage is primarily about anti-Black racism, you can start to miss the fact that there are broader economic dislocations that need to be addressed, that there are structural features of the American constitutional order, the ways in which municipal boundaries are structured, ways that funding decisions are made, that aren’t primarily driven by racial animus, that need to be addressed.
  • You can lose sight of those things and start to think that the real battle is in something like a totality of anti-Black racial ideology that can be battled in Hollywood movies and comic books and school curricula and legislation and political rhetoric
  • it’s not to say that those things don’t exist. It’s just to say that there’s a confusion about what’s going to make the biggest impact in improving the life circumstances of the least well off.
  • King really calls us to constantly be very precise about what the causal mechanisms are for Black disadvantage and to not be confused by the fact that there’s discrimination and injustice and cruelty in these other realms but which might not have as much causal impact as some of these other things.
  • King was very adamant that Black pride, that a concern with representation, that thinking in expansive ways about how do you affirm the somebodiness of Black youth, that those things are really, really important and that they’re not to be dismissed.
  • So it is a question of justice if people in Hollywood just constantly demean or diminish the talent of nonwhite actors. That is a question of justice. It’s just that we have to be honest about what the import of those struggles will be for the broader group. And the only way we can do that is by being attentive to the class differences within the group.
  • there’s a way in which — and King diagnoses this very incisively — there’s a way in which some genres of Black nationalism are so pessimistic about the possibility for multiracial democracy in the United States, for any kind of Black flourishing in the United States that they essentially foreclose real interest in political organizing and social movements
  • But the energy they still managed to generate — the outrage, the sentiment, the sociality — they find their outlet, instead, in a practice of humiliation, counter humiliation. So that there may not be hope that we can actually change the country, but at the very least, we can enjoy a feeling of retaliation, a kind of self-respecting sense of resistance, by engaging in a practice of trying to humiliate our opponents in the public spher
  • there’s a titillation to that. There’s a catharsis in watching someone — at that point, it would have been called stick it to whitey. Now it would be stick it to the libs or own the libs.
  • this is a significant amount of people that could cause real damage in the places where they don’t face many countervailing forms of power. And they can exercise a much more toxic impact on the broader state of American politics in a time where the media environment is way more fragmented
  • I see those elements. And I think that we need more people operating, in the kind of mode that King did, in his critique of Black power, to try to turn people away from their understandable feelings of hostility and resentment, toward more productive forms of political engagement.
  • the word, “emotion,” which is a neglected part of politics, maybe of King’s thought in particular is that he understood — I think he understood part of the goal of politics and political action as creating a particular structure of political emotion.
  • , what structure of emotion, of political emotion, we’re actually living in.
  • BRANDON TERRY: My mentor and friend, Karuna Mantena, at Columbia, political theorist, a brilliant political theorist working on a book on Gandhi — I learned this from her, thinking a lot about how nonviolence is a kind of realism, in part because it doesn’t engage in of fiction that politics is operating on, in the model of rational discussion. It takes very, very, very seriously the problem of emotion.
  • for King, thinking about the history of racial oppression in America, they’re key emotions that you have to think about. One of the most important ones is fear
  • If that fear is a longstanding, deeply-structuring feature of American culture and political life, if it’s something that animates our comedy movies, our stand-up routines, our political discourse, you can’t operate as if it’s not there. You have to do things that will somehow disarm, disrupt, dispel those fears, in order to make progress on the political questions you want to pursue. That was one of King’s deepest, deepest commitments.
  • He’s thinking a lot about anger, which we’ve talked at great length about. And one of the disappointments I’ve had with radical politics in the present, as sympathetic as I am to most of the aims, is that I just don’t think the emotion question has been adequately considered
  • people often defend their politics as like, King was unpopular. And the things we’re saying are unpopular. So we’re operating in that tradition.
  • it’s not enough to just say, I’ve started a conversation, I’ve provoked something toxic in the culture. He’s not trying to do that, necessarily. He’s trying to elicit reactions that bring forward certain emotions but not let those emotions unravel the society itself. He’s trying to channel them into other forms of political affect that are much more congenial to reconciliation and justice.
  • what we’ve unfortunately ended up with is that the sophistication of mobilization strategists, the depth of the polarization, has made anger the principal affect of American politics at this moment.
  • a King-inspired political philosophy, both at the state level and the activist level, has to do, is think about how do we transform the recalcitrant nature of today’s political anger and channel it into forms of constructive politics that might point toward a more just future and that might dissolve the forms of anger that are illegitimate and ill founded, in part, by doing the kind of work sometimes described as a moral jujitsu, turning those affects against themselves, in part, to try to transform them into something different.
  • maybe it’ll be easier to use myself as an example, here.
  • When I started out in blogging and political writing and journalism, particularly blogging, I think I thought a lot about politics in terms of winning and losing, and in my corner of it, winning and losing intellectually, that I was involved in political arguments, and arguments could be won or lost in front of some kind of audience.
  • One is having been in a lot of arguments. And I think I’m a reasonably good arguer. And so I’ve done, by my own likes, well, and then noticed it didn’t have it all the effect I wanted it to have, which is, if anything, it usually — if you really beat somebody in an argument and they feel humiliated, they go further into views they already held
  • And two things have begun to corrode, for me, that sense
  • so you lose by winning.
  • then the second is, particularly in the Trump era, the sense that if you met something awful with an equal and opposite energetic force, that in some weird way, you just added energy to what was now an awful system and conversation.
  • What do you do to not create a sense that this is a right conversation to be having? And I don’t the answers to it. And I’m not saying like I’ve ascended to some higher plane and don’t argue or any of that. I have all the same intuitions and senses I’ve always had.
  • that’s why I find King so interesting and challenging in this way, because it’s just really, really, really different to ask the question, how do I reshape the emotional politics and the emotional structure of myself, of the people I’m in conflict with and then of the people who are bystanders or watchers of that conflict, for the better
  • It’s just a really different goal to be targeting, and just unimaginably harder than, can I come up with an argument that I think is a winning argument.
  • I think you see it — when he’s assassinated, the leading figures of the Black-Power generation, they’re heartbroken. They mourn his loss. They grieve for him, in part because — and you can read any of these memoirs, particularly Stokely Carmichael’s — they felt like he never — that even when he disagreed with them, he loved them, and not just because they were friendly, but because he loved in the sense that he always invoked, of agape love, that he wanted goodwill for them, and that his arguments weren’t from a place of trying to humiliate them or embarrass them or expose them as ridiculous.
  • He wanted to affirm their right to make the arguments they were making, to affirm their intelligence and judgment and to enter into their mind, to try to reconstruct a position with sympathy, but then show why it falls short for the sake of goals that he was forthright about, about justice, about reconciliation, about love
  • we are in a moment of extraordinary cynicism. And cynicism can take advantage of your intellectual honesty, your practice of agape love. But I think that’s in the short term.
  • In my better moments, I’m of the view that the only way to start to turn the tide against the cynicism that has so corroded and corrupted our political culture is to try to have these demonstrations of humility and authenticity that cause us to put ourselves at some risk, the way that King did
  • So always our final question: What are three books you would recommend to the audience? And if I can put one spin on that, you mentioned the many books King wrote. If people want to start with one thing he actually wrote to read, one book, which one should they start with?
  • I think you get the best sense of his mature thought from his 1967 book, “Where Do We Go From Here: Chaos or Community,” which is still our question. So I would definitely recommend that. I also really love “A Trumpet of Conscience,” his Canadian Broadcasting Corporation lectures that were published posthumously.
  • I really strongly recommend Peniel Joseph’s, “The Sword and the Shield.” It’s a dual biography of Martin Luther King and Malcolm X. I reviewed it for The New York Review of Books and think really highly of it. It’s a great meditation on the ways they influenced each other. And it gives you a good sense of the broader intellectual milieu of the period.
  • I also really like Jeanne Theoharis’s “A More Beautiful and Terrible History.” I think for people coming to the study of the civil rights movement for the first time are kind of curious about why some of the things that I’ve said don’t sound familiar to them. She writes, in a really accessible and intelligent way, about some of the myths, that structure, how that history is taught and popularly conveyed. We have a lot of agreements there.
  • And then a where do we go from here question, I want to recommend my colleague, Tommie Shelby’s book, “Dark Ghettos,” which is a King-inspired philosophical reflection on the deep structure of ghetto poverty and what it requires of us, as a society, to do to redress it. It’s a book that’s very demanding on how far we’ve fallen short and questions of justice that pertain to the kind of neighborhoods that we grew up in and around.
Javier E

Looking for Lessons in Newtown - NYTimes.com - 0 views

  • every two months, we lose more Americans to gun violence than we did in the 9/11 attacks
  • we lose some 2,800 children and teenagers to guns annually.
  • More than twice as many preschoolers die annually from gun violence in America as law enforcement officers are killed in the line of duty.
  • ...6 more annotations...
  • It’s true that the 1994 assault weapons ban was not very effective, even before it expired (partly because it had trouble defining assault weapons, and partly because handguns kill more people than assault rifles). But if that law’s ban on the sale of high-capacity magazines had still been in effect, Adam Lanza, the gunman in Newtown, might have had to reload three times as often.
  • I’d like to see us take a public health approach that reduces the harm that guns cause. We could limit gun purchases to one a month to impede traffickers, make serial numbers harder to file off, ban high-capacity magazines, finance gun buybacks, require solid background checks even for private gun sales, require microstamping so that bullet casings can be traced back to a particular gun and mandate that guns be stored in gun safes or with trigger locks. And if you need to enter a code to operate your cellphone, why not to fire your gun?
  • f people want to kill, you can’t stop them. Even a fork can be deadly. On the same day as the Connecticut tragedy, a man attacked 23 schoolchildren in China with a knife. But, in the attack in China, not one of those children died. What makes guns different is their lethality. That’s why the military doesn’t arm our troops with forks.
  • We have the Second Amendment, which protects our right to bear arms. So don’t talk about gun control! There’s a reasonable argument that the Second Amendment confers an individual right — to bear a musket. Beyond that, it’s more complicated. Everybody agrees on a ban on fully automatic machine guns. The question isn’t whether to limit the right to bear arms, but where to draw the line.
  • s for Norway, its laws did not prevent the massacre there last year. But, in a typical year, Norway has 10 or fewer gun murders. The United States has more than that in eight hours.
  • Published research makes it clear that having a gun in the home simply makes it more likely that you will be shot — by your partner or by yourself. Americans are safer if they rely on 911 for protection rather than on a gun.
Javier E

Is the American Idea Doomed? - The Atlantic - 0 views

  • Now, though, the idea they articulated is in doubt. America no longer serves as a model for the world as it once did; its influence is receding.
  • At home, critics on the left reject the notion that the U.S. has a special role to play; on the right, nationalists push to define American identity around culture, not principles.
  • things appeared different in Boston, where The Atlantic’s eight founders—Emerson, Lowell, Moses Dresser Phillips, Henry Wadsworth Longfellow, John Lothrop Motley, James Elliot Cabot, Francis H. Underwood, and Oliver Wendell Holmes Sr.—dined in May 1857
  • ...18 more annotations...
  • Almost all adult males in Massachusetts, black and white alike, could vote, and almost all did. Almost all were literate. And they stood equal before the law. The previous Friday, the state had ratified a new constitutional amendment stripping out the last significant property qualifications for running for state Senate.
  • In 1860, Abraham Lincoln’s election led the South to conclude that it had lost the argument. The seceding states left Congress with a Republican majority, able to translate the principles of equality, rights, and opportunity into practical action: homesteads for all who sought them; land-grant colleges to spread the fruits of education; tariffs to protect fledgling industries; and a transcontinental railroad to promote commerce and communication. Here was the American idea made manifest.
  • the Civil War tested whether a nation built around that idea could “long endure,” as Lincoln told his audience at Gettysburg in 1863. His address aimed to rally support for the war by framing it as a struggle for equality, rights, and opportunity. He echoed Parker’s speech defining the American idea in order to make clear to his listeners that it fell to them to determine whether “government of the people, by the people, for the people, shall not perish from the earth.”
  • When the Union prevailed, it enshrined this vision in the Constitution with a series of amendments banning slavery, extending equal protection of the law, and safeguarding the right to vote for Americans of all races.
  • The United States and its allies triumphed in two world wars and in a third that was undeclared—the first, Woodrow Wilson said, waged so that the world might “be made safe for democracy”; the second, Franklin D. Roosevelt explained, “to meet the threat to our democratic faith”; and the third, Ronald Reagan declared, to settle “the question of freedom for all mankind.”
  • Each victory brought with it a fresh surge of democratization around the world. And each surge ebbed, in part because the pursuit of equality, rights, and opportunity guarantees ongoing contention
  • Both of these visions are corrosive, although not equally
  • where does the American idea stand today? To some extent, it is a victim of its own success: Its spread to other nations has left America less distinctive than it once was
  • On opportunity, too, the United States now falls short. In its rate of new-business formation and in the percentage of jobs new businesses account for, it ranks in the lower half of nations tracked by the Organization for Economic Cooperation and Development. Today, Americans describe China as Europeans once described the United States—as an uncouth land of opportunity and rising economic might.
  • It is no surprise that younger Americans have lost faith in a system that no longer seems to deliver on its promise—and yet, the degree of their disillusionment is stunning. Nearly three-quarters of Americans born before the Second World War assign the highest value—10 out of 10—to living in a democracy; less than a third of those born since 1980 do the same
  • A quarter of the latter group say it’s unimportant to choose leaders in free elections; just shy of a third think civil rights are needed to protect people’s liberties.
  • Americans are not alone; much of western Europe is similarly disillusioned.
  • All of this has left many Americans feeling disoriented, their faith that their nation has something distinctive to offer the world shaken. On the left, many have gravitated toward a strange sort of universalism, focusing on America’s flaws while admiring other nations’ virtues. They decry nationalism and covet open borders, imagining a world in which ideas can prevail without nations to champion them.
  • many on the right now doubt that America is a land defined by a distinctive idea at all. President Donald Trump’s rhetoric is curiously devoid of references to a common civic creed. He promotes instead a more generic nationalism—one defined, like any nation’s, by culture and borders and narrow interests and enemies.
  • But the country has also failed to live up to its own ideals. In 1857, the United States was remarkable for its high levels of democratic participation and social equality. Recent reports rank the U.S. 28th out of 35 developed countries in the percentage of adults who vote in national elections, and 32nd in income equality. Its rates of intergenerational economic mobility are among the lowest in the developed world.
  • nationalism, the greatest force for social cohesion the world has yet discovered, can be wielded to varied ends. Trump embraces an arid nationalism defined by blood and soil, by culture and tradition. It accounts for his moral blindness after the protests in Charlottesville, Virginia—his inability to condemn the “very fine people” who rallied with the Ku Klux Klan and neo-Nazis against “changing culture.” That sort of cultural nationalism can easily shade into something uglier, and glues together only a fraction of Americans.
  • The universalism of the left and cultural nationalism of the right are battering America’s sense of common national purpose. Under attack on both flanks, and weakened by its failure to deliver exceptional results, the nation’s shared identity is crumbling.
  • The greatest danger facing American democracy is complacence. The democratic experiment is fragile, and its continued survival improbable. Salvaging it will require enlarging opportunity, restoring rights, and pursuing equality, and thereby renewing faith in the system that delivers them. This, really, is the American idea: that prosperity and justice do not exist in tension, but flow from each other. Achieving that ideal will require fighting as if the fate of democracy itself rests upon the struggle—because it does.
Javier E

Jill Lepore On Why We Need a New American National Story - 0 views

  • Degler, a gentle and quietly heroic man, accused his colleagues of nothing short of dereliction of duty: appalled by nationalism, they had abandoned the study of the nation.
  • “If we historians fail to provide a nationally defined history, others less critical and less informed will take over the job for us.”
  • historians seemed to believe that if they stopped studying it, it would die sooner: starved, neglected, and abandoned.
  • ...44 more annotations...
  • Nation-states, when they form, imagine a past. That, at least in part, accounts for why modern historical writing arose with the nation-state.
  • For more than a century, the nation-state was the central object of historical inquiry.
  • studying American history meant studying the American nation. As the historian John Higham put it, “From the middle of the nineteenth century until the 1960s, the nation was the grand subject of American history.”
  • “A history in common is fundamental to sustaining the affiliation that constitutes national subjects,” the historian Thomas Bender once observed. “Nations are, among other things, a collective agreement, partly coerced, to affirm a common history as the basis for a shared future.”
  • in the 1970s, studying the nation fell out of favor in the American historical profession. Most historians started looking at either smaller or bigger things, investigating the experiences and cultures of social groups or taking the broad vantage promised by global history
  • The endurance of nationalism proves that there’s never any shortage of blackguards willing to prop up people’s sense of themselves and their destiny with a tissue of myths and prophecies, prejudices and hatreds, or to empty out old rubbish bags full of festering resentments and calls to violence.
  • When historians abandon the study of the nation, when scholars stop trying to write a common history for a people, nationalism doesn’t die. Instead, it eats liberalism. 
  • is there any option other than to try to craft a new American history—one that could foster a new Americanism? 
  • o review: a nation is a people with common origins, and a state is a political community governed by laws.
  • A nation-state is a political community governed by laws that unites a people with a supposedly common ancestry.
  • These Truths, “Very often, histories of nation-states are little more than myths that hide the seams that stitch the nation to the state.”
  • Not until the 1840s, when European nations were swept up in what has been called “the age of nationalities,” did Americans come to think of themselves as belonging to a nation, with a destiny
  • the state-nation, which arises when the state is formed before the development of any sense of national consciousness. The United States might be seen as a, perhaps the only, spectacular example of the latter”
  • Bancroft’s ten-volume History of the United States, From the Discovery of the American Continent, was published between 1834 and 1874.
  • Nineteenth-century nationalism was liberal, a product of the Enlightenment. It rested on an analogy between the individual and the collective
  • An architect of manifest destiny, Bancroft wrote his history in an attempt to make the United States’ founding appear inevitable, its growth inexorable, and its history ancient. De-emphasizing its British inheritance, he celebrated the United States as a pluralistic and cosmopolitan nation, with ancestors all over the world:
  • “The concept of national self-determination—transferring the ideal of liberty from the individual to the organic collectivity—was raised as the banner of liberalism.” 
  • Nineteenth-century Americans understood the nation-state within the context of an emerging set of ideas about human rights: namely, that the power of the state guaranteed everyone eligible for citizenship the same set of irrevocable political rights.
  • The American Civil War was a struggle over two competing ideas of the nation-state. This struggle has never ended; it has just moved around
  • Southerners were nationalists, too. It’s just that their nationalism was what would now be termed “illiberal” or “ethnic,” as opposed to the Northerners’ liberal or civic nationalism.
  • hatred for nationalism drove American historians away from it in the second half of the twentieth century.
  • “Ours is the government of the white man,” the American statesman John C. Calhoun declared in 1848, arguing against admitting Mexicans as citizens of the United States. “This Government was made by our fathers on the white basis,” the American politician Stephen Douglas said in 1858. “It was made by white men for the benefit of white men and their posterity forever.” 
  • In 1861, the Confederacy’s newly elected vice president, Alexander Stephens, delivered a speech in Savannah in which he explained that the ideas that lay behind the U.S. Constitution “rested upon the assumption of the equality of races”—here ceding Lincoln’s argument—but that “our new government is founded upon exactly the opposite ideas; its foundations are laid, its cornerstone rests, upon the great truth that the negro is not equal to the white man; that slavery is his natural and moral condition.”
  • the battle between liberal and illiberal nationalism raged on, especially during the debates over the 14th and 15th Amendments, which marked a second founding of the United States on terms set by liberal ideas about the rights of citizens and the powers of nation-states—namely, birthright citizenship, equal rights, universal (male) suffrage, and legal protections for noncitizens
  • For Douglass, progress could only come in this new form of a nation, the composite nation. “We shall spread the network of our science and civilization over all who seek their shelter, whether from Asia, Africa, or the Isles of the sea,” he said, and “all shall here bow to the same law, speak the same language, support the same Government, enjoy the same liberty, vibrate with the same national enthusiasm, and seek the same national ends.”
  • that effort had been betrayed by white Northerners and white Southerners who patched the United States back together by inventing a myth that the war was not a fight over slavery at all but merely a struggle between the nation and the states. “We fell under the leadership of those who would compromise with truth in the past in order to make peace in the present,” Du Bois wrote bitterly.
  • Nationalism was taking a turn, away from liberalism and toward illiberalism, including in Germany
  • That “placed the question of the ‘nation,’ and the citizen’s feelings towards whatever he regarded as his ‘nation,’ ‘nationality’ or other centre of loyalty, at the top of the political agenda.”
  • began in the United States in the 1880s, with the rise of Jim Crow laws, and with a regime of immigration restriction, starting with the Chinese Exclusion Act, the first federal law restricting immigration, which was passed in 1882. Both betrayed the promises and constitutional guarantees made by the 14th and 15th Amendments.
  • the white men who delivered speeches at the annual meetings of the American Historical Association during those years had little interest in discussing racial segregation, the disenfranchisement of black men, or immigration restriction
  • All offered national histories that left out the origins and endurance of racial inequality.
  • the uglier and more illiberal nationalism got, the more liberals became convinced of the impossibility of liberal nationalism
  • The last, best single-volume popular history of the United States written in the twentieth century was Degler’s 1959 book, Out of Our Past: The Forces That Shaped Modern America: a stunning, sweeping account that, greatly influenced by Du Bois, placed race, slavery, segregation, and civil rights at the center of the story, alongside liberty, rights, revolution, freedom, and equality. Astonishingly, it was Degler’s first book.
  • much of U.S. history has been a battle between them. 
  • with the coming of the Vietnam War, American historians stopped studying the nation-state in part out of a fear of complicity with atrocities of U.S. foreign policy and regimes of political oppression at home.
  • Bender observed in Rethinking American History in a Global Age in 2002. “Only recently,” he continued, “and because of the uncertain status of the nation-state has it been recognized that history as a professional discipline is part of its own substantive narrative and not at all sufficiently self-conscious about the implications of that circularity.” Since then, historians have only become more self-conscious, to the point of paralysis
  • If nationalism was a pathology, the thinking went, the writing of national histories was one of its symptoms, just another form of mythmaking
  • Beginning in the 1960s, women and people of color entered the historical profession and wrote new, rich, revolutionary histories, asking different questions and drawing different conclusions
  • a lot of historians in the United States had begun advocating a kind of historical cosmopolitanism, writing global rather than national history
  • Michael Walzer grimly announced that “the tribes have returned.” They had never left. They’d only become harder for historians to see, because they weren’t really looking anymore. 
  • Writing national history creates plenty of problems. But not writing national history creates more problems, and these problems are worse.
  • What would a new Americanism and a new American history look like? They might look rather a lot like the composite nationalism imagined by Douglass and the clear-eyed histories written by Du Bois
  • A nation born in contradiction will forever fight over the meaning of its history. But that doesn’t mean history is meaningless, or that anyone can afford to sit out the fight.
  • “The history of the United States at the present time does not seek to answer any significant questions,” Degler told his audience some three decades ago. If American historians don’t start asking and answering those sorts of questions, other people will, he warned
clairemann

White House Weighs Executive Orders on Gun Control - The New York Times - 0 views

  • With Congress unlikely to move quickly on gun legislation, the White House is pressing ahead with plans for a series of executive orders that President Biden expects to roll out in the coming weeks as a way of keeping up pressure on the issue.
  • A day after Mr. Biden called on the Senate to pass a ban on assault weapons and strengthen background checks in response to a pair of mass shootings in the past week that left 18 people dead, White House officials said on Wednesday that while moving legislation on gun safety remained a goal, it would take time, given the vehement opposition from Republicans.
  • For now, administration officials have been reaching out to Democrats in the Senate to consult with them about three executive actions.
  • ...14 more annotations...
  • Aware that any executive actions on guns will face legal challenges, the White House Counsel’s Office has also been vetting those actions to make sure they can withstand judicial review, officials said.
  • “If there’s one thing we learned in this past year is inaction cost lives,” said John Feinblatt, the president of Everytown for Gun Safety, a gun violence prevention organization.
  • But Mr. Biden has acknowledged that he does not know what legislation might be possible, even after the recent shootings in Atlanta and Boulder.
  • Since the transition, Biden administration officials have met regularly with Mr. Feinblatt and other proponents of gun control to talk about what actions are possible that do not need cooperation from Congress.
  • They have also discussed whether to declare gun violence a public health emergency — a move that would free up more funding that could be used to support community gun violence programs and enforcement of current laws.
  • Designating gun violence as a public health crisis, Ms. Brown said, would make more money available that would allow for more regular inspections.
  • For now, one of the administration’s biggest pushes has been on classifying “ghost guns,” as firearms. Such a classification would require them to be serialized and subject to background checks.
  • During the campaign, Mr. Biden promised to create a $900 million, eight-year initiative to fund evidence-based interventions in 40 cities across the country.
  • Although there are no plans for any imminent legislative push on guns from a White House that is dealing with crises on multiple fronts, Mr. Biden and Vice President Kamala Harris have continued to describe legislative action as an imperative.
  • “It is time for Congress to act and stop with the false choices,” she said. “This is not about getting rid of the Second Amendment. It’s simply about saying we need reasonable gun safety laws. There is no reason why we have assault weapons on the streets of a civil society. They are weapons of war. They are designed to kill a lot of people quickly.”
  • One would classify as firearms so-called ghost guns — kits that allow a gun to be assembled from pieces. Another would fund community violence intervention programs, and the third would strengthen the background checks system, according to congressional aides familiar with the conversations.
  • There’s current discussions and analysis internally of what steps can be taken — that has been ongoing for several weeks, even before these two recent tragedies that, you know, he looks forward to getting an update on and seeing what can be moved forward on that front as well. No one is talking about overturning or changing the Second Amendment. What our focus is on is putting in place common-sense measures that will make our communities safer, make families safer, make kids safer. The majority of the American public supports background checks. The majority of the American public does not believe that anyone needs to have an assault weapon.
  • “This isn’t about next week, it’s not about next month, it has to be about today. It has to be immediate.”
  • The ideas they have discussed include the Federal Trade Commission evaluating gun ads for safety claims that are false or misleading, the Education Department promoting interventions that prevent students from gaining access to firearms and the Centers for Disease Control and Prevention being required to provide reliable data tracking gunshot injuries.
‹ Previous 21 - 40 of 122 Next › Last »
Showing 20 items per page