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Javier E

What Gives Poor Kids a Shot at Better Lives? Economists Find an Unexpected Answer - WSJ - 0 views

www.wsj.com/...-community-employment-3eeef1c3

poor employment income research economics social mobility mobility social

shared by Javier E on 27 Jul 24 - No Cached
  • For all our divisions, Americans have been united by a singular obsession: How can we have a better life? Economists call this economic mobility—the ability to move up the income ladder and make it to a higher rung than your parents.
  • Harvard University economist Raj Chetty has spent more than a decade working to understand what makes mobility possible, and why in some places the children of poor parents have been more able to move up than in others.
  • Using anonymized census and tax data, Chetty and his fellow researchers have been able to follow millions of Americans from childhood into adulthood. The data showed that even in neighborhoods bordering one another, outcomes for poor children can be vastly different.
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  • Analyzing data covering a near universe of Americans born from 1978 to 1992, the researchers found that when employment among the poor parents of children in a community improves, those children are better off economically as adults
  • it doesn’t rely on whether a child’s own parents are employed: Outcomes also improve for children who simply grow up in a neighborhood where more parents have jobs. In other words, their own parents might be unemployed, but if their schoolmates’ parents work, their outcomes will be better.
  • : In places where parental employment deteriorates, the opposite happens—children do worse as adults.
  • “Growing up in a community where employment rates are higher for people in your race and class—if those employment rates are higher, the kids who grew up in those environments do better in the long run,”
  • For poor white children born in 1978, vast swaths of the U.S. were a land of opportunity. Apart from some areas, such as Appalachia and Rust Belt areas of Michigan and Ohio, these children overall had a good chance of making it to a higher rung on the income ladder than their parents. 
  • For poor white children born in 1992, the map was more constrained. While some parts of America, such as the upper Midwest, remained bastions of opportunity, much of the U.S. did worse. Children with parents at the 25th percentile who grew up in Milwaukee had lower income when they turned 27 in 2019—an inflation-adjusted $30,619—than their older counterparts had.
  • But poor Black children born in 1992 who grew up in Kent County did better. On average, a Black child at the 25th percentile in that birth cohort had inflation-adjusted household income of $23,547 at age 27, or 38% more than their 1978 counterpart. 
  • In contrast to the environment for poor white children, few places in America provided poor Black children born in 1978 much opportunity for advancement.
  • Kent County, Mich., is a little more than 100 miles directly east of Milwaukee, and home to Grand Rapids, another old-line manufacturing city. Black children born to parents at the 25th percentile by income in 1978 who grew up in Kent had an average household income of $17,029 at age 27. That put them at the 28th percentile by income, leaving them on essentially the same rung as their parents.
  • This dynamic, playing out across the country, led to a significant widening of the income gap between poor and well-off white children. A white child born to parents at the 25th percentile in 1978 made, on average, an inflation-adjusted $10,383 less at age 27 than a child born to parents at the 75th percentile. But for children born in 1992, that income difference was 27% larger at $13,202.
  • One thing that changed for poor white children compared with poor Black children was the relative share of their parents who were employed. 
  • In Milwaukee County, for example, the share of the parents of low-income white children who were employed went from 69.1% for children born in 1978 to 55.6% for children born in 1992—a 13.5 percentage point decline. Those employment declines were likely driven by the loss of more than a third of the county’s manufacturing jobs during those years. Children born at the 25th percentile in 1992 reached the 44th percentile on average, 4 percentage points lower than those born in 1978.
  • And this pattern of falling parental employment and worsening outcomes repeated itself across much of the country. In counties where employment rates among poor white parents fell sharply, such as Philadelphia County, Pa., the income ranks of poor white children in adulthood fell too. Mobility tended not to deteriorate as much for poor white children growing up in counties such as Sumner, Tenn., where parental employment held up better.
  • the experience in Kent was the general pattern across the country, with employment rates for the parents of poor Black children falling less than their poor white counterparts, or gaining. And as was the case with poor whites, the new research finds that changes in parental employment rates in a community were strongly associated with changes in children’s outcomes.
  • the researchers emphasize that it is not a zero-sum game, with mobility for poor Black people improving only because mobility for poor white people is falling: Indeed, places where opportunity for Black children improved most are also where white children did best.
Javier E

These Truths: A History of the United States (Jill Lepore) - 1 views

DIIGO_FILE_HOME/7ui9/8e26ac21cd7c52b0c30ef317c94b7059

natural rights sovereignty American idea liberty truth democracy equality Founding politics philosophy book notes

shared by Javier E on 06 May 20 - No Cached
  • It was meant to mark the start of a new era, in which the course of history might be made predictable and a government established that would be ruled not by accident and force but by reason and choice. The origins of that idea, and its fate, are the story of American history.
  • It seems to have been reserved to the people of this country, by their conduct and example, to decide the important question, whether societies of men are really capable or not of establishing good government from reflection and choice, or whether they are forever destined to depend for their political constitutions on accident and force.6 This was the question of that autumn. And, in a way, it has been the question of every season since,
  • I once came across a book called The Constitution Made Easy.7 The Constitution cannot be made easy. It was never meant to be easy.
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  • THE AMERICAN EXPERIMENT rests on three political ideas—“these truths,” Thomas Jefferson called them—political equality, natural rights, and the sovereignty of the people.
  • After Benjamin Franklin read Jefferson’s draft, he picked up his quill, scratched out the words “sacred & undeniable,” and suggested that “these truths” were, instead, “self-evident.” This was more than a quibble. Truths that are sacred and undeniable are God-given and divine, the stuff of religion. Truths that are self-evident are laws of nature, empirical and observable, the stuff of science. This divide has nearly rent the Republic apart.
  • The real dispute is between “these truths” and the course of events: Does American history prove these truths, or does it belie them?
  • The United States rests on a dedication to equality, which is chiefly a moral idea, rooted in Christianity, but it rests, too, on a dedication to inquiry, fearless and unflinching. Its founders agreed with the Scottish philosopher and historian David Hume, who wrote, in 1748, that “Records of Wars, Intrigues, Factions, and Revolutions are so many Collections of Experiments.”9 They believed that truth is to be found in ideas about morality but also in the study of history.
  • understanding history as a form of inquiry—not as something easy or comforting but as something demanding and exhausting—was central to the nation’s founding. This, too, was new.
  • A new kind of historical writing, less memorial and more unsettling, only first emerged in the fourteenth century. “History is a philosophical science,” the North African Muslim scholar Ibn Khaldun wrote in 1377, in the prologue to his history of the world, in which he defined history as the study “of the causes and origins of existing things.”11
  • Only by fits and starts did history become not merely a form of memory but also a form of investigation, to be disputed, like philosophy, its premises questioned, its evidence examined, its arguments countered.
  • Declaring independence was itself an argument about the relationship between the present and the past, an argument that required evidence of a very particular kind: historical evidence. That’s why most of the Declaration of Independence is a list of historical claims. “To prove this,” Jefferson wrote, “let facts be submitted to a candid world.”
  • In an attempt to solve this problem, the earliest historians of the United States decided to begin their accounts with Columbus’s voyage, stitching 1776 to 1492. George Bancroft published his History of the United States from the Discovery of the American Continent to the Present in 1834, when the nation was barely more than a half-century old, a fledgling, just hatched. By beginning with Columbus, Bancroft made the United States nearly three centuries older than it was, a many-feathered old bird.
  • In 1787, then, when Alexander Hamilton asked “whether societies of men are really capable or not of establishing good government from reflection and choice, or whether they are forever destined to depend for their political constitutions on accident and force,” that was the kind of question a scientist asks before beginning an experiment. Time alone would tell. But time has passed. The beginning has come to an end. What, then, is the verdict of history?
  • In deciding what to leave in and what to leave out, I’ve confined myself to what, in my view, a people constituted as a nation in the early twenty-first century need to know about their own past, mainly because this book is meant to double as an old-fashioned civics book, an explanation of the origins and ends of democratic institutions, from the town meeting to the party system, from the nominating convention to the secret ballot, from talk radio to Internet polls. This book is chiefly a political
  • Aside from being a brief history of the United States and a civics primer, this book aims to be something else, too: it’s an explanation of the nature of the past. History isn’t only a subject; it’s also a method.
  • The truths on which the nation was founded are not mysteries, articles of faith, never to be questioned, as if the founding were an act of God, but neither are they lies, all facts fictions, as if nothing can be known, in a world without truth.
  • Between reverence and worship, on the one side, and irreverence and contempt, on the other, lies an uneasy path, away from false pieties and petty triumphs over people who lived and died and committed both their acts of courage and their sins and errors long before we committed ours. “We cannot hallow this ground,” Lincoln said at Gettysburg. We are obliged, instead, to walk this ground, dedicating ourselves to both the living and the dead.
  • studying history is like that, looking into one face and seeing, behind it, another, face after face after face. “Know whence you came,” Baldwin told his nephew.17 The past is an inheritance, a gift and a burden. It can’t be shirked. You carry it everywhere. There’s nothing for it but to get to know it.
  • Nature takes one toll, malice another. History is the study of what remains, what’s left behind, which can be almost anything, so long as it survives the ravages of time and war: letters, diaries, DNA, gravestones, coins, television broadcasts, paintings, DVDs, viruses, abandoned Facebook pages, the transcripts of congressional hearings, the ruins of buildings. Some of these things are saved by chance or accident, like the one house that, as if by miracle, still stands after a hurricane razes a town. But most of what historians study survives because it was purposely kept—placed
  • As nation-states emerged, they needed to explain themselves, which they did by telling stories about their origins, tying together ribbons of myths, as if everyone in the “English nation,” for instance, had the same ancestors, when, of course, they did not. Very often, histories of nation-states are little more than myths that hide the seams that stitch the nation to the state.15
  • When the United States declared its independence in 1776, plainly, it was a state, but what made it a nation? The fiction that its people shared a common ancestry was absurd on its face; they came from all over, and, having waged a war against England, the very last thing they wanted to celebrate was their Englishness.
  • Facts, knowledge, experience, proof. These words come from the law. Around the seventeenth century, they moved into what was then called “natural history”: astronomy, physics, chemistry, geology. By the eighteenth century they were applied to history and to politics, too. These truths: this was the language of reason, of enlightenment, of inquiry, and of history.
  • Against conquest, slaughter, and slavery came the urgent and abiding question, “By what right?”
  • Yet the origins of the United States date to 1492 for another, more troubling reason: the nation’s founding truths were forged in a crucible of violence, the products of staggering cruelty, conquest and slaughter, the assassination of worlds.
  • Locke, spurred both by a growing commitment to religious toleration and by a desire to distinguish English settlement from Spanish conquest, stressed the lack of cultivation as a better justification for taking the natives’ land than religious difference, an emphasis with lasting consequences.
  • Unlike Polo and Mandeville, Columbus did not make a catalogue of the ways and beliefs of the people he met (only later did he hire Pané to do that). Instead, he decided that the people he met had no ways and beliefs. Every difference he saw as an absence.22 Insisting that they had no faith and no civil government and were therefore infidels and savages who could not rightfully own anything, he claimed possession of their land, by the act of writing. They were a people without truth; he would make his truth theirs. He would tell them where the dead go.
  • It became commonplace, inevitable, even, first among the Spanish, and then, in turn, among the French, the Dutch, and the English, to see their own prosperity and good health and the terrible sicknesses suffered by the natives as signs from God. “Touching these savages, there is a thing that I cannot omit to remark to you,” one French settler wrote: “it appears visibly that God wishes that they yield their place to new peoples.” Death convinced them at once of their right and of the truth of their faith. “The natives, they are all dead of small Poxe,” John Winthrop wrote when he arrived in New England in 1630: “the Lord hathe cleared our title to what we possess.”
  • In much of New Spain, the mixed-race children of Spanish men and Indian women, known as mestizos, outnumbered Indians; an intricate caste system marked gradations of skin color, mixtures of Europeans, Native Americans, and Africans, as if skin color were like dyes made of plants, the yellow of sassafras, the red of beets, the black of carob. Later, the English would recognize only black and white, a fantasy of stark and impossible difference, of nights without twilight and days without dawns. And yet both regimes of race, a culture of mixing or a culture of pretending not to mix, pressed upon the brows of every person of the least curiosity the question of common humanity: Are all peoples one?
  • Elizabeth’s best defender argued that if God decided “the female should rule and govern,” it didn’t matter that women were “weake in nature, feable in bodie, softe in courage,” because God would make every right ruler strong. In any case, England’s constitution abided by a “rule mixte,” in which the authority of the monarch was checked by the power of Parliament; also, “it is not she that ruleth but the lawes.” Elizabeth herself called on yet another authority: the favor of the people.48 A mixed constitution, the rule of law, the will of the people: these were English ideas that Americans would one day make their own, crying, “Liberty!”
  • In the brutal, bloody century between Columbus’s voyage and John White’s, an idea was born, out of fantasy, out of violence, the idea that there exists in the world a people who live in an actual Garden of Eden, a state of nature, before the giving of laws, before the forming of government. This imagined history of America became an English book of genesis, their new truth. “In the beginning,” the Englishman John Locke would write, “all the world was America.” In America, everything became a beginning.
  • England’s empire would have a different character than that of either Spain or France. Catholics could make converts by the act of baptism, but Protestants were supposed to teach converts to read the Bible; that meant permanent settlements, families, communities, schools, and churches. Also, England’s empire would be maritime—its navy was its greatest strength. It would be commercial. And, of greatest significance for the course of the nation that would grow out of those settlements, its colonists would be free men, not vassals, guaranteed their “English liberties.”
  • Beginning with the Virginia charter, the idea of English liberties for English subjects was planted on American soil and, with it, the king’s claim to dominion, a claim that rested on the idea that people like Powhatan and his people lived in darkness and without government, no matter that the English called their leaders kings.
  • Twenty Englishmen were elected to the House of Burgesses. Twenty Africans were condemned to the house of bondage. Another chapter opened in the American book of genesis: liberty and slavery became the American Abel and Cain.
  • To build his case against the king, Coke dusted off a copy of an ancient and almost entirely forgotten legal document, known as Magna Carta (literally, the “great charter”), in which, in the year 1215, King John had pledged to his barons that he would obey the “law of the land.” Magna Carta wasn’t nearly as important as Coke made it out to be, but by arguing for its importance, he made it important, not only for English history, but for American history, too, tying the political fate of everyone in England’s colonies to the strange doings of a very bad king from the Middle Ages.
  • Magna Carta explains a great deal about how it is that some English colonists would one day come to believe that their king had no right to rule them and why their descendants would come to believe that the United States needed a written constitution. But Magna Carta played one further pivotal role, the role it played in the history of truth—a history that had taken a different course in England than in any other part of Europe.
  • The most crucial right established under Magna Carta was the right to a trial by jury.
  • in 1215, the pope banned trial by ordeal. In Europe, it was replaced by a new system of divine judgment: judicial torture. But in England, where there existed a tradition of convening juries to judge civil disputes—like disagreements over boundaries between neighboring freeholds—trial by ordeal was replaced not by judicial torture but by trial by jury.
  • This turn marked the beginning of a new era in the history of knowledge: it required a new doctrine of evidence and new method of inquiry and eventually led to the idea that an observed or witnessed act or thing—the substance, the matter, of fact—is the basis of truth. A judge decided the law; a jury decided the facts. Mysteries were matters of faith, a different kind of truth, known only to God.
  • The age of mystery began to wane, and, soon, the culture of fact spread from law to government.
  • There would never be very many Africans in New England, but New Englanders would have slave plantations, on the distant shores. Nearly half of colonial New Englanders’ wealth would come from sugar grown by West Indian slaves.
  • One million Europeans migrated to British America between 1600 and 1800 and two and a half million Africans were carried there by force over that same stretch of centuries, on ships that sailed past one another by day and by night.42 Africans died faster, but as a population of migrants, they outnumbered Europeans two and a half to one.
  • In the last twenty-five years of the seventeenth century, English ships, piloted by English sea captains, crewed by English sailors, carried more than a quarter of a million men, women, and children across the ocean, shackled in ships’ holds.44 Theirs was not a ship of state crossing a sea of troubles, another Mayflower, their bond a covenant. Theirs was a ship of slavery, their bonds forged in fire. They whispered and wept; they screamed and sat in silence. They grew ill; they grieved; they died; they endured.
  • By what right did the English hold these people as their slaves?
  • Under Roman law, all men are born free and can only be made slaves by the law of nations, under certain narrow conditions—for instance, when they’re taken as prisoners of war, or when they sell themselves as payment of debt. Aristotle had disagreed with Roman law, insisting that some men are born slaves. Neither of these traditions from antiquity proved to be of much use to English colonists attempting to codify their right to own slaves, because laws governing slavery, like slavery itself, had disappeared from English common law by the fourteenth century. Said one Englishman in Barbados in 1661, there was “no track to guide us where to walk nor any rule sett us how to govern such Slaves.”46
  • With no track or rule to guide them, colonial assemblies adopted new practices and devised new laws with which they attempted to establish a divide between “blacks” and “whites.”
  • Adopting these practices and passing these laws required turning English law upside down, because much in existing English law undermined the claims of owners of people. In 1655, a Virginia woman with an African mother and an English father sued for her freedom by citing English common law, under which children’s status follows that of their father, not their mother. In 1662, Virginia’s House of Burgesses answered doubts about “whether children got by any Englishman upon a Negro woman should be slave or ffree” by reaching back to an archaic Roman rule, partus sequitur ventrem (you are what your mother was). Thereafter, any child born of a woman who was a slave inherited her condition.
  • By giving Americans a more ancient past, he hoped to make America’s founding appear inevitable and its growth inexorable, God-ordained. He also wanted to celebrate the United States, not as an offshoot of England, but instead as a pluralist and cosmopolitan nation, with ancestors all over the world.
  • No book should be censored before publication, Milton argued (though it might be condemned after printing), because truth could only be established if allowed to do battle with lies. “Let her and falsehood grapple,” he urged, since, “whoever knew Truth to be put to the worst in a free and open encounter?” This view depended on an understanding of the capacity of the people to reason. The people, Milton insisted, are not “slow and dull, but of a quick, ingenious and piercing spirit, acute to invent, subtle and sinewy to discourse, not beneath the reach of any point the highest that human capacity can soar to.”52
  • All men, Locke argued, are born equal, with a natural right to life, liberty, and property; to protect those rights, they erect governments by consent. Slavery, for Locke, was no part either of a state of nature or of civil society. Slavery was a matter of the law of nations, “nothing else, but the state of war continued, between a lawful conqueror and a captive.” To introduce slavery in the Carolinas, then, was to establish, as fundamental to the political order, an institution at variance with everything about how Locke understood civil society.
  • Long before shots were fired at Lexington and Concord, long before George Washington crossed the Delaware, long before American independence was thought of, or even thinkable, a revolutionary tradition was forged, not by the English in America, but by Indians waging wars and slaves waging rebellions. They revolted again and again and again. Their revolutions came in waves that lashed the land. They asked the same question, unrelentingly: By what right are we ruled?
  • Rebellion hardened lines between whites and blacks. Before Bacon and his men burned Jamestown, poor Englishmen had very little political power. As many as three out of every four Englishmen and women who sailed to the colonies were either debtors or convicts or indentured servants; they weren’t slaves, but neither were they free.61 Property requirements for voting meant that not all free white men could vote. Meanwhile, the fact that slaves could be manumitted by their masters meant that it was possible to be both black and free and white and unfree. But after Bacon’s Rebellion, free white men were granted the right to vote, and it became nearly impossible for black men and women to secure their freedom. By 1680, one observer could remark that “these two words, Negro and Slave” had “grown Homogeneous and convertible”: to be black was to be a slave.
  • Benjamin Franklin eventually settled in the tidy Quaker town of Philadelphia and began printing his own newspaper, the Pennsylvania Gazette, in 1729. In its pages, he fought for freedom of the press. In a Miltonian 1731 “Apology for Printers,” he observed “that the Opinions of Men are almost as various as their Faces” but that “Printers are educated in the Belief, that when Men differ in Opinion, both Sides ought equally to have the Advantage of being heard by the Publick; and that when Truth and Error have fair Play, the former is always an overmatch for the latter.”
  • But if the culture of the fact hadn’t yet spread to newspapers, it had spread to history. In Leviathan, Thomas Hobbes had written that “The register of Knowledge of Fact is called History.”74 One lesson Americans would learn from the facts of their own history had to do with the limits of the freedom of the press, and this was a fact on which they dwelled, and a liberty they grew determined to protect.
  • Slavery does not exist outside of politics. Slavery is a form of politics, and slave rebellion a form of violent political dissent. The Zenger trial and the New York slave conspiracy were much more than a dispute over freedom of the press and a foiled slave rebellion: they were part of a debate about the nature of political opposition, and together they established its limits. Both Cosby’s opponents and Caesar’s followers allegedly plotted to depose the governor. One kind of rebellion was celebrated, the other suppressed—a division that would endure.
  • In American history, the relationship between liberty and slavery is at once deep and dark: the threat of black rebellion gave a license to white political opposition.
  • This, too, represented a kind of revolution: Whitefield emphasized the divinity of ordinary people, at the expense of the authority of their ministers.
  • he wrote in 1751 an essay about the size of the population, called “Observations concerning the Increase of Mankind, Peopling of Countries, &c.”
  • Franklin guessed the population of the mainland colonies to be about “One Million English Souls,” and his calculations suggested that this number would double every twenty-five years. At that rate, in only a century, “the greatest Number of Englishmen will be on this Side the Water.” Franklin’s numbers were off; his estimates weren’t too high; they were too low. At the time, more than 1.5 million people lived in Britain’s thirteen mainland colonies. Those colonies were far more densely settled than New France or New Spain. Only 60,000 French settlers lived in Canada and 10,000 more in Louisiana. New Spain was even more thinly settled.
  • he wrote about a new race, a people who were “white.” “The Number of purely white People in the World is proportionably very small,” Franklin began. As he saw it, Africans were “black”; Asians and Native Americans were “tawny”; Spaniards, Italians, French, Russians, Swedes, and Germans were “swarthy.” That left very few people, and chiefly the English, as the only “white people” in the world. “I could wish their Numbers were increased,” Franklin said, adding, wonderingly, “But perhaps I am partial to the Complexion of my Country, for such Kind of Partiality is natural to Mankind.”
  • Franklin’s “JOIN, or DIE” did some of that, too: it offered a lesson about the rulers and the ruled, and the nature of political communities. It made a claim about the colonies: they were parts of a whole.
  • When Benjamin Franklin began writing his autobiography, in 1771, he turned the story of his own escape—running away from his apprenticeship to his brother James—into a metaphor for the colonies’ growing resentment of parliamentary rule. James’s “harsh and tyrannical Treatment,” Franklin wrote, had served as “a means of impressing me with that Aversion to arbitrary Power that has stuck to me thro’ my whole Life.”7 But that was also the story of every runaway slave ad, testament after testament to an aversion to arbitrary power.
  • The American Revolution did not begin in 1775 and it didn’t end when the war was over. “The success of Mr. Lay, in sowing the seeds of . . . a revolution in morals, commerce, and government, in the new and in the old world, should teach the benefactors of mankind not to despair, if they do not see the fruits of their benevolent propositions, or undertakings, during their lives,” Philadelphia doctor Benjamin Rush later wrote.
  • There were not one but two American revolutions at the end of the eighteenth century: the struggle for independence from Britain, and the struggle to end slavery. Only one was won.
  • The Revolution was at its most radical in the challenge it presented to the institution of slavery and at its most conservative in its failure to meet that challenge. Still, the institution had begun to break, like a pane of glass streaked with cracks but not yet shattered.
  • “I wish our Poor Distracted State would atend to the many good Lessons” of history, Jane Franklin wrote to her brother, and not “keep always in a Flame.”21
  • After Annapolis, Madison went home to Virginia and resumed his course of study. In April of 1787, he drafted an essay called “Vices of the Political System of the United States.” It took the form of a list of eleven deficiencies,
  • it closed with a list of causes for these vices, which he located primarily “in the people themselves.” By this last he meant the danger that a majority posed to a minority: “In republican Government the majority however composed, ultimately give the law. Whenever therefore an apparent interest or common passion unites a majority what is to restrain them from unjust violations of the rights and interests of the minority, or of individuals?”27 What force restrains good men from doing bad things? Honesty, character, religion—these, history demonstrated, were not to be relied upon. No, the only force that could restrain the tyranny of the people was the force of a well-constructed constitution. It would have to be as finely wrought as an iron gate.
  • At the convention, it proved impossible to set the matter of slavery aside, both because the question of representation turned on it and because any understanding of the nature of tyranny rested on it. When Madison argued about the inevitability of a majority oppressing a minority, he cited ancient history, and told of how the rich oppressed the poor in Greece and Rome. But he cited, too, modern American history. “We have seen the mere distinction of color made in the most enlightened period of time, the ground of the most oppressive dominion ever exercised by man over man.”40
  • If not for the three-fifths rule, the representatives of free states would have outnumbered representatives of slave states by 57 to 33.44
  • Wilson, half Franklin’s age, read his remarks instead. “Mr. President,” he began, addressing Washington, “I confess that there are several parts of this constitution which I do not at present approve, but I am not sure I shall never approve them.” He suggested that he might, one day, change his mind. “For having lived long, I have experienced many instances of being obliged by better information, or fuller consideration, to change opinions even on important subjects, which I once thought right, but found to be otherwise. It is therefore that the older I grow, the more apt I am to doubt my own judgment, and to pay more respect to the judgment of others.” Hoping to pry open the minds of delegates who were closed to the compromise before them, he reminded them of the cost of zealotry. “Most men indeed as well as most sects in Religion, think themselves in possession of all truth, and that wherever others differ from them it is so far error.” But wasn’t humility the best course, in such circumstances? “Thus I consent, Sir, to this Constitution,” he closed, “because I expect no better, and because I am not sure, that it is not the best.”
  • Except for the Massachusetts Constitution, in 1780, and the second New Hampshire Constitution, in 1784, no constitution, no written system of government, had ever before been submitted to the people for their approval. “This is a new event in the history of mankind,” said the governor of Connecticut at his state’s ratification convention.
  • Nearly everything Washington did set a precedent. What would have happened if he had decided, before taking that oath of office, to emancipate his slaves? He’d grown disillusioned with slavery; his own slaves, and the greater number of slaves owned by his wife, were, to him, a moral burden, and he understood very well that for all the wealth generated by forced, unpaid labor, the institution of slavery was a moral burden to the nation. There is some evidence—slight though it is—that Washington drafted a statement announcing that he intended to emancipate his slaves before assuming the presidency. (Or maybe that statement, like Washington’s inaugural address, had been written by Hamilton, a member of New York’s Manumission Society.) This, too, Washington understood, would have established a precedent: every president after him would have had to emancipate his slaves. And yet he would not, could not, do it.65 Few of Washington’s decisions would have such lasting and terrible consequences as this one failure to act.
  • In the century and a half between the Connecticut charter and the 1787 meeting of the constitutional convention lies an entire revolution—not just a political revolution but also a religious revolution. So far from establishing a religion, the Constitution doesn’t even mention “God,” except in naming the date (“the year of our Lord . . .”). At a time when all but two states required religious tests for office, the Constitution prohibited them. At a time when all but three states still had an official religion, the Bill of Rights forbade the federal government from establishing one. Most Americans believed, with Madison, that religion can only thrive if it is no part of government, and that a free government can only thrive if it is no part of religion.
  • The replacement of debtors’ prison with bankruptcy protection would change the nature of the American economy, spurring investment, speculation, and the taking of risks.
  • as early as 1791, Madison had begun to revise his thinking. In an essay called “Public Opinion,” he considered a source of instability particular to a large republic: the people might be deceived. “The larger a country, the less easy for its real opinion to be ascertained,” he explained. That is, factions might not, in the end, consist of wise, knowledgeable, and reasonable men. They might consist of passionate, ignorant, and irrational men, who had been led to hold “counterfeit” opinions by persuasive men. (Madison was thinking of Hamilton and his ability to gain public support for his financial plan.)
  • The way out of this political maze was the newspaper. “A circulation of newspapers through the entire body of the people,” he explained, “is equivalent to a contraction of territorial limits.” Newspapers would make the country, effectively, smaller.90 It was an ingenious idea. It would be revisited by each passing generation of exasperated advocates of republicanism. The newspaper would hold the Republic together; the telegraph would hold the Republic together; the radio would hold the Republic together; the Internet would hold the Republic together. Each time, this assertion would be both right and terribly wrong.
  • Newspapers in the early republic weren’t incidentally or inadvertently partisan; they were entirely and enthusiastically partisan. They weren’t especially interested in establishing facts; they were interested in staging a battle of opinions. “Professions of impartiality I shall make none,” wrote a Federalist printer. “They are always useless, and are besides perfect nonsense.”92
  • Washington’s Farewell Address consists of a series of warnings about the danger of disunion. The North and the South, the East and the West, ought not to consider their interests separate or competing, Washington urged: “your union ought to be considered as a main prop of your liberty.” Parties, he warned, were the “worst enemy” of every government, agitating “the community with ill-founded jealousies and false alarms,” kindling “the animosity of one part against another,” and even fomenting “riot and insurrection.”
  • As to the size of the Republic, “Is there a doubt whether a common government can embrace so large a sphere? Let experience solve it.” The American experiment must go on. But it could only thrive if the citizens were supported by religion and morality, and if they were well educated. “Promote, then, as an object of primary importance, institutions for the general diffusion of knowledge,” he urged. “In proportion as the structure of a government gives force to public opinion, it is essential that public opinion should be enlightened.”95
  • “Passion” or variants of the word appear seven times in the Farewell; it is the source of every problem; reason is its only remedy. Passion is a river. There would be no changing its course.
  • Adams and Jefferson lived in an age of quantification. It began with the measurement of time. Time used to be a wheel that turned, and turned again; during the scientific revolution, time became a line. Time, the easiest quantity to measure, became the engine of every empirical inquiry: an axis, an arrow. This new use and understanding of time contributed to the idea of progress—if time is a line instead of a circle, things can get better and even better, instead of forever rising and falling in endless cycles, like the seasons. The idea of progress animated American independence and animated, too, the advance of capitalism.
  • The quantification of time led to the quantification of everything else: the counting of people, the measurement of their labor, and the calculation of profit as a function of time. Keeping time and accumulating wealth earned a certain equivalency. “Time is money,” Benjamin Franklin used to say.
  • The two-party system turned out to be essential to the strength of the Republic. A stable party system organizes dissent. It turns discontent into a public good. And it insures the peaceful transfer of power, in which the losing party willingly, and without hesitation, surrenders its power to the winning party.
  • Behind Madison’s remarks about “lessening the proportion of slaves to the free people,” behind Jefferson’s tortured calculations about how many generations would have to pass before his own children could pass for “white,” lay this hard truth: none of these men could imagine living with descendants of Africans as political equals.
  • If the battle between John Adams and Thomas Jefferson had determined whether aristocracy or republicanism would prevail (and, with Jefferson, republicanism won), the battle between Andrew Jackson and John Quincy Adams would determine whether republicanism or democracy would prevail (and, with Jackson, democracy would, eventually, win). Jackson’s rise to power marked the birth of American populism. The argument of populism is that the best government is that most closely directed by a popular majority.
  • He was provincial, and poorly educated. (Later, when Harvard gave Jackson an honorary doctorate, John Quincy Adams refused to attend the ceremony, calling him “a barbarian who could not write a sentence of grammar and hardly could spell his own name.”)68 He had a well-earned reputation for being ferocious, ill-humored, and murderous, on the battlefield and off. When he ran for president, he had served less than a year in the Senate. Of his bid for the White House Jefferson declared, “He is one of the most unfit men I know of for such a place.”69 Jackson made a devilishly shrewd decision. He would make his lack of certain qualities—judiciousness, education, political experience—into strengths.
  • Eaton, who ran Jackson’s campaign, shrewdly revised his Life of Andrew Jackson, deleting or dismissing everything in Jackson’s past that looked bad and lavishing attention on anything that looked good and turning into strengths what earlier had been considered weaknesses: Eaton’s Jackson wasn’t uneducated; he was self-taught. He wasn’t ill-bred; he was “self-made.”
  • Watching the rise of American democracy, an aging political elite despaired, and feared that the Republic could not survive the rule of the people. Wrote John Randolph of Virginia, “The country is ruined past redemption.”
  • “The first principle of our system,” Jackson said, “is that the majority is to govern.” He bowed to the people. Then, all at once, the people nearly crushed him with their affection.
  • The democratization of American politics was hastened by revivalists like Stewart who believed in the salvation of the individual through good works and in the equality of all people in the eyes of God. Against that belief stood the stark and brutal realities of an industrializing age, the grinding of souls.
  • The great debates of the middle decades of the nineteenth century had to do with the soul and the machine. One debate merged religion and politics. What were the political consequences of the idea of the equality of souls? Could the soul of America be redeemed from the nation’s original sin, the Constitution’s sanctioning of slavery?
  • Another debate merged politics and technology. Could the nation’s new democratic traditions survive in the age of the factory, the railroad, and the telegraph? If all events in time can be explained by earlier events in time, if history is a line, and not a circle, then the course of events—change over time—is governed by a set of laws, like the laws of physics, and driven by a force, like gravity. What is that force? Is change driven by God, by people, or by machines? Is progress the progress of Pilgrim’s Progress, John Bunyan’s 1678 allegory—the journey of a Christian from sin to salvation? Is progress the extension of suffrage, the spread of democracy? Or is progress invention, the invention of new machines?
  • A distinctively American idea of progress involved geography as destiny, picturing improvement as change not only over time but also over space.
  • If the sincerity of converts was often dubious, another kind of faith was taking deeper root in the 1820s, an evangelical faith in technological progress, an unquestioning conviction that each new machine was making the world better. That faith had a special place in the United States, as if machines had a distinctive destiny on the American continent. In prints and paintings, “Progress” appeared as a steam-powered locomotive, chugging across the continent, unstoppable. Writers celebrated inventors as “Men of Progress” and “Conquerors of Nature” and lauded their machines as far worthier than poetry. The triumph of the sciences over the arts meant the defeat of the ancients by the moderns. The genius of Eli Whitney, hero of modernity, was said to rival that of Shakespeare; the head of the U.S. Patent Office declared the steamboat “a mightier epic” than the Iliad.18
  • To Jackson’s supporters, his election marked not degeneration but a new stage in the history of progress. Nowhere was this argument made more forcefully, or more influentially, than in George Bancroft’s History of the United States from the Discovery of the American Continent to the Present. The book itself, reviewers noted, voted for Jackson. The spread of evangelical Christianity, the invention of new machines, and the rise of American democracy convinced Bancroft that “humanism is steady advancing,” and that “the advance of liberty and justice is certain.” That advance, men like Bancroft and Jackson believed, required Americans to march across the continent, to carry these improvements from east to west, the way Jefferson had pictured it. Democracy, John O’Sullivan, a New York lawyer and Democratic editor, argued in 1839, is nothing more or less than “Christianity in its earthly aspect.” O’Sullivan would later coin the term “manifest destiny” to describe this set of beliefs, the idea that the people of the United States were fated “to over spread and to possess the whole of the continent which Providence has given for the development of the great experiment of liberty.”23
  • To evangelical Democrats, Democracy, Christianity, and technology were levers of the same machine. And yet, all along, there were critics and dissenters and objectors who saw, in the soul of the people, in the march of progress, in the unending chain of machines, in the seeming forward movement of history, little but violence and backwardness and a great crushing of men, women, and children. “Oh, America, America,” Maria Stewart cried, “foul and indelible is thy stain!”24
  • The self-evident, secular truths of the Declaration of Independence became, to evangelical Americans, the truths of revealed religion. To say that this marked a turn away from the spirit of the nation’s founding is to wildly understate the case. The United States was founded during the most secular era in American history, either before or since. In the late eighteenth century, church membership was low, and anticlerical feeling was high.
  • The United States was not founded as a Christian nation. The Constitution prohibits religious tests for officeholders. The Bill of Rights forbids the federal government from establishing a religion, James Madison having argued that to establish
  • The separation of church and state allowed religion to thrive; that was one of its intentions. Lacking an established state religion, Americans founded new sects, from Shakers to Mormons, and rival Protestant denominations sprung up in town after town. Increasingly, the only unifying, national religion was a civil religion, a belief in the American creed. This faith bound the nation together, and provided extraordinary political stability in an era of astonishing change,
  • Slavery wasn’t an aberration in an industrializing economy; slavery was its engine. Factories had mechanical slaves; plantations had human slaves. The power of machines was measured by horsepower, the power of slaves by hand power. A healthy man counted as “two hands,” a nursing woman as a “half-hand,” a child as a “quarter-hand.”
  • With Walker, the antislavery argument for gradual emancipation, with compensation for slave owners, became untenable. Abolitionists began arguing for immediate emancipation. And southern antislavery societies shut their doors. As late as 1827, the number of antislavery groups in the South had outnumbered those in the North by more than four to one. Southern antislavery activists were usually supporters of colonization, not of emancipation. Walker’s Appeal ended the antislavery movement in the South and radicalized it in the North.
  • The rebellion rippled across the Union. The Virginia legislature debated the possibility of emancipating its slaves, fearing “a Nat Turner might be in every family.” Quakers submitted a petition to the state legislature calling for abolition. The petition was referred to a committee, headed by Thomas Jefferson’s thirty-nine-year-old grandson, Thomas Jefferson Randolph, who proposed a scheme of gradual emancipation. Instead, the legislature passed new laws banning the teaching of slaves to read and write, and prohibiting, too, teaching slaves about the Bible.43 In a nation founded on a written Declaration, made sacred by evangelicals during a religious revival, reading about equality became a crime.
  • One consequence of the rise of Jacksonian democracy and the Second Great Awakening was the participation of women in the reformation of American politics by way of American morals. When suffrage was stripped of all property qualifications, women’s lack of political power became starkly obvious. For women who wished to exercise power, the only source of power seemingly left to them was their role as mothers, which, they suggested, rendered them morally superior to men—more loving, more caring, and more responsive to the cries of the weak.
  • Purporting to act less as citizens than as mothers, cultivating the notion of “republican motherhood,” women formed temperance societies, charitable aid societies, peace societies, vegetarian societies, and abolition societies. The first Female Anti-Slavery Society was founded in Boston in 1833; by 1837, 139 Female Anti-Slavery Societies had been founded across the country,
  • After 1835, she never again spoke in public. As Catherine Beecher argued in 1837, in An Essay on Slavery and Abolitionism, with Reference to the Duty of American Females, “If the female advocate chooses to come upon a stage, and expose her person, dress, and elocution to public criticism, it is right to express disgust.”
  • Jacksonian democracy distributed political power to the many, but industrialization consolidated economic power in the hands of a few. In Boston, the top 1 percent of the population controlled 10 percent of wealth in 1689, 16 percent in 1771, 33 percent in 1833, and 37 percent in 1848, while the lowest 80 percent of the population controlled 39 percent of the wealth in 1689, 29 percent in 1771, 14 percent in 1833, and a mere 4 percent in 1848.
  • In New York, the top 1 percent of the population controlled 40 percent of the wealth in 1828 and 50 percent in 1845; the top 4 percent of the population controlled 63 percent of the wealth in 1828 and 80 percent in 1845.49
  • While two and a half million Europeans had migrated to all of the Americas between 1500 and 1800, the same number—two and a half million—arrived specifically in the United States between 1845 and 1854 alone. As a proportion of the U.S. population, European immigrants grew from 1.6 percent in the 1820s to 11.2 percent in 1860. Writing in 1837, one Michigan reformer called the nation’s rate of immigration “the boldest experiment upon the stability of government ever made in the annals of time.”51 The largest
  • Critics of Jackson—himself the son of Irish immigrants—had blamed his election on the rising population of poor, newly enfranchised Irishmen. “Everything in the shape of an Irishman was drummed to the polls,” one newspaper editor wrote in 1828.52 By 1860, more than one in eight Americans were born in Europe, including 1.6 million Irish and 1.2 million Germans, the majority of whom were Catholic. As the flood of immigrants swelled, the force of nativism gained strength, as did hostility toward Catholics, fueled by the animus of evangelical Protestants.
  • The insularity of both Irish and German communities contributed to a growing movement to establish tax-supported public elementary schools, known as “common schools,” meant to provide a common academic and civic education to all classes of Americans. Like the extension of suffrage to all white men, this element of the American experiment propelled the United States ahead of European nations. Much of the movement’s strength came from the fervor of revivalists. They hoped that these new schools would assimilate a diverse population of native-born and foreign-born citizens by introducing them to the traditions of American culture and government, so that boys, once men, would vote wisely, and girls, once women, would raise virtuous children. “It is our duty to make men moral,” read one popular teachers’ manual, published in 1830. Other advocates hoped that a shared education would diminish partisanship. Whatever the motives of its advocates, the common school movement emerged out of, and nurtured, a strong civic culture.56
  • With free schools, literacy spread, and the number of newspapers rose, a change that was tied to the rise of a new party system. Parties come and go, but a party system—a stable pair of parties—has characterized American politics since the ratification debates. In American history the change from one party system to another has nearly always been associated with a revolution in communications that allows the people to shake loose of the control of parties. In the 1790s, during the rise of the first party system, which pitted Federalists against Republicans, the number of newspapers had swelled. During the shift to the second party system, which, beginning in 1833, pitted Democrats against the newly founded Whig Party, not only did the number of newspapers rise, but their prices plummeted.
  • The newspapers of the first party system, which were also known as “commercial advertisers,” had consisted chiefly of partisan commentary and ads, and generally sold for six cents an issue. The new papers cost only one cent, and were far more widely read. The rise of the so-called penny press also marked the beginning of the triumph of “facts” over “opinion” in American journalism, mainly because the penny press aimed at a different, broader, and less exclusively partisan, audience. The New York Sun appeared in 1833. “It shines for all” was its common-man motto. “The object of this paper is to lay before the public, at a price within the means of everyone, ALL THE NEWS OF THE DAY,” it boasted. It dispensed with subscriptions and instead was circulated at newsstands, where it was sold for cash, to anyone who had a ready penny. Its front page was filled not with advertising but with news. The penny press was a “free press,” as James Gordon Bennett of the New York Herald put it, because it wasn’t beholden to parties. (Bennett, born in Scotland, had immigrated to the United States after reading Benjamin Franklin’s Autobiography.) Since the paper was sold at newsstands, rather than mailed to subscribers, he explained, its editors and writers were “entirely ignorant who are its readers and who are not.” They couldn’t favor their readers’ politics because they didn’t know them. “We shall support no party,” Bennett insisted. “We shall endeavor to record facts.”
  • During the days of the penny press, Tocqueville observed that Americans had a decided preference for weighing the facts of a matter themselves: They mistrust systems; they adhere closely to facts and study facts with their own senses. As they do not easily defer to the mere name of any fellow man, they are never inclined to rest upon any man’s authority; but, on the contrary, they are unremitting in their efforts to find out the weaker points of their neighbor’s doctrine.60
  • For centuries, Europeans had based their claims to lands in the New World on arguments that native peoples had no right to the land they inhabited, no sovereignty over it, because they had no religion, or because they had no government, or because they had no system of writing. The Cherokees, with deliberation and purpose, challenged each of these arguments.
  • Britain, Calhoun argued that if a state were to decide that a law passed by Congress was unconstitutional, the Constitution would have to be amended, and if such an amendment were not ratified—if it didn’t earn the necessary approval of three-quarters of the states—the objecting state would have the right to secede from the Union. The states had been sovereign before the Constitution was ever written, or even thought of, Calhoun argued, and they remained sovereign. Calhoun also therefore argued against majority rule; nullification is fundamentally anti-majoritarian. If states can secede, the majority does not rule.78 The nullification crisis was
  • New York abolished debtors’ prison in 1831, and in 1841, Congress passed a federal law offering bankruptcy protection to everyone. Within two years, 41,000 Americans had filed for bankruptcy. Two years later, the law was repealed, but state laws continued to offer bankruptcy protection and, still more significantly, debtors’ prisons were gone for good. In Britain and all of Europe except Portugal, offenders were still being thrown in debtors’ prison (a plot that animated many a nineteenth-century novel); in the United States, debtors could declare bankruptcy and begin again.
  • A nation of debtors, Americans came to see that most people who fall into debt are victims of the business cycle and not of fate or divine retribution or the wheel of fortune. The nation’s bankruptcy laws, even as they came and went again, made taking risks less risky for everyone, which meant that everyone took more risks.
  • the geographical vastness of the United States meant that the anxiety about the machinery of industrial capitalism took the form not of Marxism, with its argument that “the history of all hitherto existing society is the history of class struggles,” but instead of a romance with nature, and with the land, and with all things rustic. Against the factory, Americans posed not a socialist utopia but the log cabin.
  • Were all these vast designs and rapid strides worth it? Thoreau thought not. He came to this truth: “They are but improved means to an unimproved end.”112
  • Expansion, even more than abolition, pressed upon the public the question of the constitutionality of slavery. How or even whether this crisis would be resolved was difficult to see not only because of the nature of the dispute but also because there existed very little agreement about who might resolve it: Who was to decide whether a federal law was unconstitutional?
  • In the midst of all this clamoring among the thundering white-haired patriarchs of American politics, there emerged the idea that the authority to interpret the Constitution rests with the people themselves. Or, at least, this became a rather fashionable thing to say. “It is, Sir, the people’s Constitution, the people’s government, made for the people, made by the people, and answerable to the people,” Daniel Webster roared from the floor of Congress.14 Every man could read and understand the Constitution, Webster insisted.
  • The Notes, it appeared, could be read as variously as the Constitution itself. As one shrewd observer remarked, “The Constitution threatens to be a subject of infinite sects, like the Bible.” And, as with many sects, those politicians who most strenuously staked their arguments on the Constitution often appeared the least acquainted with it. Remarked New York governor Silas Wright, “No one familiar with the affairs of our government, can have failed to notice how large a proportion of our statesmen appear never to have read the Constitution of the United States with a careful reference to its precise language and exact provisions, but rather, as occasion presents, seem to exercise their ingenuity . . . to stretch both to the line of what they, at the moment, consider expedient.”22
  • A NATION HAS borders but the edges of an empire are frayed.23 While abolitionists damned the annexation of Texas as an extension of the slave power, more critics called it an act of imperialism, inconsistent with a republican form of government. “We have a republic, gentlemen, of vast extent and unequalled natural advantages,” Daniel Webster pointed out. “Instead of aiming to enlarge its boundaries, let us seek, rather, to strengthen its union.”24 Webster lost that argument, and, in the end, it was the American reach for empire that, by sundering the Union, brought about the collapse of slavery.
  • Although hardly ever reported in the press, the years between 1830 and 1860 saw more than one hundred incidents of violence between congressmen, from melees in the aisles to mass brawls on the floor, from fistfights and duels to street fights. “It is the game of these men, and of their profligate organs,” Dickens wrote, “to make the strife of politics so fierce and brutal, and so destructive of all self-respect in worthy men, that sensitive and delicate-minded persons shall be kept aloof, and they, and such as they, be left to battle out their selfish views unchecked.”
  • They spat venom. They pulled guns. They unsheathed knives. Divisions of party were abandoned; the splinter in Congress was sectional. Before heading to the Capitol every morning, southern congressmen strapped bowie knives to their belts and tucked pistols into their pockets. Northerners, on principle, came unarmed. When northerners talked about the slave power, they meant that literally.32
  • If the United States were to acquire territory from Mexico, and if this territory were to enter the Union, would Mexicans become American citizens? Calhoun, now in the Senate, vehemently opposed this idea. “I protest against the incorporation of such a people,” he declared. “Ours is the government of the white man.”
  • And yet, as different as were Wilmot’s interests from Calhoun’s, they were both interested in the rights of white men, as Wilmot made plain. “I plead the cause of the rights of white freemen,” he said. “I would preserve for free white labor a fair country, a rich inheritance, where the sons of toil, of my own race and own color, can live without the disgrace which association with negro slavery brings upon free labor.”
  • If the problem was the size of the Republic, the sprawl of its borders, the frayed edges of empire, couldn’t railroads, and especially the telegraph, tie the Republic together? “Doubt has been entertained by many patriotic minds how far the rapid, full, and thorough intercommunication of thought and intelligence, so necessary to the people living under a common representative republic, could be expected to take place throughout such immense bounds,” said one House member in 1845, but “that doubt can no longer exist.”45
  • even Americans with an unflinching faith in machine-driven progress understood that a pulse along a wire could not stop the slow but steady dissolution of the Union.
  • the Treaty of Guadalupe Hidalgo, under which the top half of Mexico became the bottom third of the United States. The gain to the United States was as great as the loss to Mexico. In 1820, the United States of America had spanned 1.8 million square miles, with a population of 9.6 million people; Mexico had spanned 1.7 million square miles, with a population of 6.5 million people. By 1850, the United States had acquired one million square miles of Mexico, and its population had grown to 23.2 million; Mexico’s population was 7.5 million.49
  • The Louisiana Purchase had doubled the size of the United States. In gaining territory from Mexico, the United States grew by 64 percent.
  • the territory comprising the United States had grown to “nearly ten times as large as the whole of France and Great Britain combined; three times as large as the whole of France, Britain, Austria, Prussia, Spain, Portugal, Belgium, Holland, and Denmark, together; one-and-a-half times as large as the Russian empire in Europe; one-sixth less only than the area covered by the fifty-nine or sixty empires, states, and Republics of Europe; of equal extent with the Roman Empire or that of Alexander, neither of which is said to have exceeded 3,000,000 square miles.”50
  • Sentiment was not Fuller’s way; debate was her way. She was a scourge of lesser intellects. Edgar Allan Poe, whose work she did not admire, described her as wearing a perpetual sneer. In “The Great Lawsuit: Man versus Men, Woman versus Women,” Fuller argued that the democratization of American politics had cast light on the tyranny of men over women: “As men become aware that all men have not had their fair chance,” she observed, women had become willing to say “that no women have had a fair chance.”
  • In 1845, in Woman in the Nineteenth Century, Fuller argued for fundamental and complete equality: “We would have every path laid open to Woman as freely as to Man.”56 The book was wildly successful, and Greeley, who had taken to greeting Fuller with one of her catchphrases about women’s capacity—“Let them be sea-captains, if you will”—sent her to Europe to become his newspaper’s foreign correspondent.
  • Reeling from those revolutions, the king of Bavaria asked the historian Leopold von Ranke to explain why his people had rebelled against monarchial rule, as had so many peoples in Europe that year. “Ideas spread most rapidly when they have found adequate concrete expression,” Ranke told the king, and the United States had “introduced a new force in the world,” the idea that “the nation should govern itself,” an idea that would determine “the course of the modern world”: free speech, spread by wire, would make the whole world free.61
  • Unlike Thoreau, who cursed the railroads, Free-Soilers believed in improvement, improvement through the hard work of the laboring man, his power, his energy. “Our paupers to-day, thanks to free labor, are our yeoman and merchants of tomorrow,” the New York Times boasted. “Why, who are the laboring people of the North?” Daniel Webster asked. “They are the whole North. They are the people who till their own farms with their own hands, freeholders, educated men, independent men.”
  • This attack by northerners led southerners to greater exertions in defending their way of life. They battled on several fronts. They described northern “wage slavery” as a far more exploitative system of labor than slavery. They celebrated slavery as fundamental to American prosperity. Slavery “has grown with our growth, and strengthened with our strength,” Calhoun said. And they elaborated an increasingly virulent ideology of racial difference, arguing against the very idea of equality embodied in the American creed.
  • Conservative Virginian George Fitzhugh, himself inspired by ethnological thinking, dismissed the “self-evident truths” of the Declaration of Independence as utter nonsense. “Men are not born physically, morally, or intellectually equal,” he wrote. “It would be far nearer the truth to say, ‘that some were born with saddles on their backs, and others booted and spurred to ride them,’—and the riding does them good.”
  • For Fitzhugh, the error had begun in the imaginations of the philosophes of the Enlightenment and in their denial of the reality of history. Life and liberty are not “inalienable rights,” Fitzhugh argued: instead, people “have been sold in all countries, and in all ages, and must be sold so long as human nature lasts.” Equality means calamity: “Subordination, difference of caste and classes, difference of sex, age, and slavery beget peace and good will.”
  • Progress is an illusion: “the world has not improved in the last two thousand, probably four thousand years.” Perfection is to be found in the past, not in the future.66 As for the economic systems of the North and the South, “Free laborers have not a thousandth part of the rights and liberties of negro slaves,” Fitzhugh insisted. “The negro slaves of the South are the happiest, and, in some sense, the freest people in the world.”67
  • HISTORY TEEMS WITH mishaps and might-have-beens: explosions on the Potomac, storms not far from port, narrowly contested elections, court cases lost and won, political visionaries drowned. But over the United States in the 1850s, a sense of inevitability fell, as if there were a fate, a dismal dismantlement, that no series of events or accidents could thwart.
  • over the United States in the 1850s, a sense of inevitability fell, as if there were a fate, a dismal dismantlement, that no series of events or accidents could thwart.
  • Douglas promoted the idea of popular sovereignty, proclaiming, “If there is any one principle dearer and more sacred than all others in free governments, it is that which asserts the exclusive right of a free people to form and adopt their own fundamental law.”75 Unfree people, within Stephen Douglas’s understanding, had no such rights.
  • the Fugitive Slave Law, required citizens to turn in runaway slaves and denied fugitives the right to a jury trial. The law, said Harriet Jacobs, a fugitive slave living in New York, marked “the beginning of a reign of terror to the colored population.”76 Bounty hunters and slave catchers hunted down and captured former slaves and returned them to their owners for a fee. Little stopped them from seizing men, women, and children who had been born free, or who had been legally emancipated, and selling them to the South, too. Nothing so brutally exposed the fragility of freedom or the rapaciousness of slavery.
  • February 1854, at their convention in Philadelphia, northern Know-Nothings proposed a platform plank calling for the reinstatement of the Missouri Compromise. When that motion was rejected, some fifty delegates from eight northern states bolted: they left the convention, and the party, to set up their own party, the short-lived North American Party. Nativism would endure as a force in American politics, but, meanwhile, nativists split over slavery.
  • Lincoln’s was the language of free soil, free speech, and free labor. He grounded his argument against slavery in his understanding of American history, in the language of Frederick Douglass, and in his reading of the Constitution. “Let no one be deceived,” he said. “The spirit of seventy-six and the spirit of Nebraska, are utter antagonisms.”
  • As a nation, we began by declaring that “all men are created equal.” We now practically read it “all men are created equal, except negroes.” When the Know-Nothings get control, it will read “all men are created equal, except negroes, and foreigners, and Catholics.” When it comes to this I should prefer emigrating to some country where they make no pretense of loving liberty—to Russia, for instance, where despotism can be taken pure, and without the base alloy of hypocrisy.
  • “That negroes, whether slave or free, that is, men of the African race, are not citizens of the United States by the Constitution.” The implications of the ruling stunned his readers. Even Americans who held no strong views on the question of slavery—and they were rare enough—were nonetheless shocked by the court’s exercise of the authority to determine the unconstitutionality of the law.
  • “A large meeting of colored people” was held in Philadelphia in April, at which it was resolved that “the only duty the colored man owes to a Constitution under which he is declared to be an inferior and degraded being, having no rights which white men are bound to respect, is to denounce and repudiate it, and to do what he can by all proper means to bring it into contempt.”
  • “You may close your Supreme Court against the black man’s cry for justice, but you cannot, thank God, close against him the ear of a sympathising world, nor shut up the Court of Heaven.” Taney’s interpretation of the Constitution would be ignored, Douglass predicted. “Slavery lives in this country not because of any paper Constitution, but in the moral blindness of the American people.”102
  • APHOTOGRAPH STOPS TIME, TRAPPING IT LIKE A BUTTERFLY in a jar.
  • No other kind of historical evidence has this quality of instantaneity, of an impression taken in a moment, in a flicker, an eye opened and then shut. Photographs also capture the ordinary, the humble, the speechless. The camera discriminates between light and dark but not between the rich and the poor, the literate and the illiterate, the noisy and the quiet.
  • portraits were also closely associated with death, with being trapped in time, on glass, for eternity, and, even more poignantly, with equality.3 With photography, Walt Whitman predicted, “Art will be democratized.”
  • Morse had long predicted that the telegraph would usher in an age of world peace. “I trust that one of its effects will be to bind man to his fellow-man in such bonds of amity as to put an end to war,” he insisted.8 War was a failure of technology, Morse argued, a shortcoming of communication that could be remedied by way of a machine. Endowing his work with the grandest of purposes, he believed that the laying of telegraph wires across the American continent would bind the nation together into one people, and that the laying of cable across the ocean would bind Europe to the Americas, ushering in the dawn of an age of global harmony.
  • But war isn’t a failure of technology; it’s a failure of politics.
  • Debate is to war what trial by jury is to trial by combat: a way to settle a dispute without coming to blows. The form and its rules had been established over centuries. They derived from rules used in the courts and in Parliament, and even from the rules of rhetoric used in the writing of poetry. Since the Middle Ages and the founding of the first universities, debate had been the foundation of a liberal arts education.
  • (Etymologically and historically, the artes liberales are the arts acquired by people who are free, or liber.)10 In the eighteenth century, debate was understood as the foundation of civil society. In 1787, delegates to the constitutional convention had agreed to “to argue without asperity, and to endeavor to convince the judgment without hurting the feelings of each other.”
  • Some twelve thousand people showed up for their first debate, at two o’clock in the afternoon on August 21, in Ottawa, Illinois. There were no seats; the audience stood, without relief, for three hours.
  • They’d agreed to strict rules: the first speaker would speak for an hour and the second for an hour and a half, whereupon the first speaker would offer a thirty-minute rebuttal.
  • And, as to the wrongness of slavery, he called it tyranny, and the idea of its naturalness as much an error as a belief in the divine right of kings. The question wasn’t sectionalism or nationalism, the Democratic Party or the Republican Party. The question was right against wrong. “That is the issue that will continue in this country when these poor tongues of Judge Douglas and myself shall be silent,” Lincoln said.16
  • The price of slaves grew so high that a sizable number of white southerners urged the reopening of the African slave trade. In the 1850s, legislatures in several states, including South Carolina, proposed reopening the trade. Adopting this measure would have violated federal law. Some “reopeners” believed that the federal ban on the trade was unconstitutional; others were keen to nullify it, in a dress rehearsal for secession.
  • “If it is right to buy slaves in Virginia and carry them to New Orleans, why is it not right to buy them in Cuba, Brazil, or Africa and carry them there?”21 Proslavery southerners made these arguments under the banner of “free trade,” their rhetorical answer to “free labor.”
  • To George Fitzhugh, all societies were “at all times and places, regulated by laws as universal and as similar as those which control the affairs of bees,” and trade itself, including the slave trade, was “as old, as natural, and irresistible as the tides of the ocean.”
  • In 1855, David Christy, the author of Cotton Is King, wrote about the vital importance of “the doctrine of Free Trade,” which included abolishing the tariffs that made imported English goods more expensive than manufactured goods produced in the North. As one southerner put it, “Free trade, unshackled industry, is the motto of the South.”23
  • Darwin’s Origin of Species would have a vast and lingering influence on the world of ideas. Most immediately, it refuted the racial arguments of ethnologists like Louis Agassiz. And, in the months immediately following the book’s publication—the last, unsettling months before the beginning of the Civil War—abolitionists took it as evidence of the common humanity of man.30
  • The truths of the Confederacy disavowed the truths of the Union. The Confederacy’s newly elected vice president, a frail Georgian named Alexander Stephens, delivered a speech in Savannah in which he made those differences starkly clear. The ideas that lie behind the Constitution “rested upon the assumption of the equality of races,” Stephens said, but
  • “Our new government is founded upon exactly the opposite idea: 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. This, our new government, is the first, in the history of the world, based upon this great physical, philosophical, and moral truth.”52 It would become politically expedient, after the war, for ex-Confederates to insist that the Confederacy was founded on states’ rights. But the Confederacy was founded on white supremacy.
  • Opposition to free speech had long been the position of slave owners, a position taken at the constitutional convention and extended through the gag rule, antiliteracy laws, bans on the mails, and the suppression of speakers. An aversion to political debate also structured the Confederacy, which had both a distinctive character and a lasting influence on Americans’ ideas about federal authority as against popular sovereignty.
  • Secessionists were attempting to build a modern, proslavery, antidemocratic state. In order to wage a war, the leaders of this fundamentally antidemocratic state needed popular support. Such support was difficult to gain and impossible to maintain. The Confederacy therefore suppressed dissent.55
  • By May of 1861, the Confederacy comprised fifteen states stretching over 900,000 square miles and containing 12 million people, including 4 million slaves, and 4 million white women who were disenfranchised. It rested on the foundational belief that a minority governs a majority. “The condition of slavery is with us nothing but a form of civil government for a class of people not fit to govern themselves,” said Jefferson Davis.
  • There would be those, after the war ended, who said that it had been fought over states’ rights or to preserve the Union or for a thousand other reasons and causes. Soldiers, North and South, knew better. “The fact that slavery is the sole undeniable cause of this infamous rebellion, that it is a war of, by, and for Slavery, is as plain as the noon-day sun,” a soldier writing for his Wisconsin regimental newspaper explained in 1862. “Any man who pretends to believe that this is not a war for the emancipation of the blacks,” a soldier writing for his Confederate brigade’s newspaper wrote that same year, “is either a fool or a liar.”
  • Lincoln would remain a man trapped in time, in the click of a shutter and by the trigger of a gun. In mourning him, in sepia and yellow, in black and white, beneath plates of glinting glass, Americans deferred a different grief, a vaster and more dire reckoning with centuries of suffering and loss, not captured by any camera, not settled by any amendment, the injuries wrought on the bodies of millions of men, women, and children, stolen, shackled, hunted, whipped, branded, raped, starved, and buried in unmarked graves.
  • No president consecrated their cemeteries or delivered their Gettysburg address; no committee of arrangements built monuments to their memory. With Lincoln’s death, it was as if millions of people had been crammed into his tomb, trapped in a vault that could not hold them.
  • People running for Congress didn’t have to meet property requirements; they didn’t have to have been born in the United States; and they couldn’t be subjected to religious tests. This same logic applied to citizenship, and for the same reason: the framers of the Constitution understood these sorts of requirements as forms of political oppression. The door to the United States was meant to be open.
  • Before the 1880s, no federal law restricted immigration. And, despite periods of fervent nativism, especially in the 1840s, the United States welcomed immigrants into citizenship, and valued them. After the Civil War, the U.S. Treasury estimated the worth of each immigrant as equal to an $800 contribution to the nation’s economy,
  • Nineteenth-century politicians and political theorists interpreted American citizenship within the context of an emerging set of ideas about human rights and the authority of the state, holding dear the conviction that a good government guarantees everyone eligible for citizenship the same set of political rights, equal and irrevocable.
  • The Civil War raised fundamental questions not only about the relationship between the states and the federal government but also about citizenship itself and about the very notion of a nation-state. What is a citizen? What powers can a state exert over its citizens? Is suffrage a right of citizenship, or a special right, available only to certain citizens? Are women citizens? And if women are citizens, why aren’t they voters? What about Chinese immigrants, pouring into the West? They were free. Were they, under American law, “free white persons” or “free persons of color” or some other sort of persons?
  • In 1866, Congress searched in vain for a well-documented definition of the word “citizen.” Over the next thirty years, that definition would become clear, and it would narrow.
  • In 1896, the U.S. passport office, in the Department of State, which had grown to thousands of clerks, began processing applications according to new “Rules Governing the Application of Passports,” which required evidence of identity, including a close physical description Lew Wa Ho worked at a dry goods shop in St. Louis; the photograph was included in his Immigration Service case file as evidence of employment. Age, _____ years; stature, _____ feet _____ inches (English measure); forehead, _____; eyes, _____; nose, _____; mouth, _____; chin, _____; hair, _____; complexion, _____; face, _____ as well as affidavits, signatures, witnesses, an oath of loyalty, and, by way of an application fee, one dollar.12
  • The Fourteenth Amendment, drafted by the Joint Committee on Reconstruction, marked the signal constitutional achievement of a century of debate and war, of suffering and struggle. It proposed a definition of citizenship guaranteeing its privileges and immunities, and insuring equal protection and due process to all citizens. “All persons born or naturalized in the United States, and subject to the jurisdiction thereof, are citizens of the United States and of the State wherein they reside,”
  • “No state shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States; nor shall any state deprive any person of life, liberty, or property, without due process of law; nor deny to any person within its jurisdiction the equal protection of the laws.”20
  • During the drafting of the amendment, the committee betrayed the national phalanx of women who for decades had fought for abolition and for black civil rights by proposing to insert, into the amendment’s second section, a provision that any state that denied the right to vote “to any of the male inhabitants of such state” would lose representation in Congress. “Male” had never before appeared in any part of the Constitution. “If that word ‘male’ be inserted,” Stanton warned, “it will take us a century at least to get it out.”21 She was not far wrong.
  • Women protested. “Can any one tell us why the great advocates of Human Equality . . . forget that when they were a weak party and needed all the womanly strength of the nation to help them on, they always united the words ‘without regard to sex, race, or color’?” asked Ohio-born reformer Frances Gage. Charles Sumner offered this answer: “We know how the Negro will vote, but are not so sure of the women.” How women would vote was impossible to know. Would black women vote the way black men voted? Would white women vote like black women? Republicans decided they’d rather not find out.
  • In the federal census of 1860, 24,282 out of 34,935 Chinese toiled in mines. Although some Chinese immigrants left mining—and some were forced out—many continued to mine well into the 1880s, often working in sites abandoned by other miners.
  • An 1867 government report noted that in Montana, “the diggings now fall into the hands of the Chinese, who patiently glean the fields abandoned by the whites.” Chinese workers began settling in Boise in 1865 and only five years later constituted a third of Idaho’s settlers and nearly 60 percent of its miners. In 1870, Chinese immigrants and their children made up nearly 9 percent of the population of California, and one-quarter of the state’s wage earners.
  • Their rights, under state constitutions and statutes, were markedly limited. Oregon’s 1857 constitution barred “Chinamen” from owning real estate, while California barred Chinese immigrants from testifying in court, a provision upheld in an 1854 state supreme court opinion, People v. Hall, which described the Chinese as “a race of people whom nature has marked as inferior, and who are incapable of progress or intellectual development beyond a certain point, as their history has shown.”29
  • And what about the voting rights of U.S.-born Chinese Americans? Much turned on the Fifteenth Amendment, proposed early in 1869. While the aim of the amendment was to guarantee African Americans the right to vote and hold office, its language inevitably raised the question of Chinese citizenship and suffrage. Opponents of the amendment found its entire premise scandalous. Garrett Davis, a Democratic senator from Kentucky, fumed, “I want no negro government; I want no Mongolian government; I want the government of the white man which our fathers incorporated.”33
  • Douglass spoke about what he called a “composite nation,” a strikingly original and generative idea, about a citizenry made better, and stronger, not in spite of its many elements, but because of them: “I want a home here not only for the negro, the mulatto and the Latin races; but I want the Asiatic to find a home here in the United States, and feel at home here, both for his sake and for ours.”36
  • Tilden won the nomination anyway and, in the general election, he won the popular vote against Hayes. Unwilling to accept the result of the election, Republicans disputed the returns in Florida, Louisiana, and South Carolina.
  • Eventually, the decision was thrown to an electoral commission that brokered a nefarious compromise: Democrats agreed to throw their support behind the man ever after known as Rutherfraud B. Hayes, so that he could become president, in exchange for a promise from Republicans to end the military occupation of the South. For a minor and petty political win over the Democratic Party, Republicans first committed electoral fraud and then, in brokering a compromise, abandoned a century-long fight for civil rights.
  • As soon as federal troops withdrew, white Democrats, calling themselves the “Redeemers,” took control of state governments of the South, and the era of black men’s enfranchisement came to a violent and terrible end. The Klan terrorized the countryside, burning homes and hunting, torturing, and killing people. (Between 1882 and 1930, murderers lynched more than three thousand black men and women.)
  • Black politicians elected to office were thrown out. And all-white legislatures began passing a new set of black codes, known as Jim Crow laws, that segregated blacks from whites in every conceivable public place, down to the last street corner. Tennessee passed the first Jim Crow law, in 1881, mandating the separation of blacks and whites in railroad cars. Georgia became the first state to demand separate seating for whites and blacks in streetcars, in 1891.
  • “Capital buys and sells to-day the very heart-beats of humanity,” she said. Democracy itself had been corrupted by it: “the speculators, the land-robbers, the pirates and gamblers of this Nation have knocked unceasingly at the doors of Congress, and Congress has in every case acceded to their demands.”44 The capitalists, she said, had subverted the will of the people.
  • In the late nineteenth century, a curious reversal took place. Electoral politics, the politics men engaged in, became domesticated, the office work of education and advertising—even voting moved indoors. Meanwhile, women’s political expression moved to the streets. And there, at marches, rallies, and parades, women deployed the tools of the nineteenth-century religious revival: the sermon, the appeal, the conversion.45
  • 1862 alone, in addition to the Homestead Act, the Republican Congress passed the Pacific Railway Act (chartering railroad companies to build the line from Omaha, Nebraska, to Sacramento, California) and the National Bank Act (to issue paper money to pay for it all). After the war, political power moved from the states to the federal government and as the political influence of the South waned, the importance of the West rose. Congress not only sent to the states amendments to the Constitution that defined citizenship and guaranteed voting rights but also passed landmark legislation involving the management of western land, the control of native populations, the growth and development of large corporations, and the construction of a national transportation infrastructure.
  • The independent farmer—the lingering ideal of the Jeffersonian yeoman—remained the watchword of the West, but in truth, the family farming for subsistence, free of government interference, was far less common than a federally subsidized, capitalist model of farming and cattle raising for a national or even an international market. The small family farm—Jefferson’s republican dream—was in many parts of the arid West an environmental impossibility.
  • Much of the property distributed under the terms of the Homestead Act, primarily in the Great Basin, was semi-arid, the kind of land on which few farmers could manage a productive farm with only 160 acres. Instead, Congress typically granted the best land to railroads, and allowed other, bigger interests to step in, buying up large swaths for agricultural business or stock raising and fencing it in, especially after the patenting of barbed wire in 1874.46
  • In 1885, an American economist tried to reckon the extraordinary transformation wrought by what was now 200,000 miles of railroad, more than in all of Europe. It was possible to move one ton of freight one mile for less than seven-tenths of one cent, “a sum so small,” he wrote, “that outside of China it would be difficult to find a coin of equivalent value to give a boy as a reward for carrying an ounce package across a street.”48
  • instability contributed to a broader set of political concerns that became Mary Lease’s obsession, concerns known as “the money question,” and traceable all the way back to Hamilton’s economic plan: Should the federal government control banking and industry?
  • No group of native-born Americans was more determined to end Chinese immigration than factory workers. The 1876 platform of the Workingmen’s Party of California declared that “to an American death is preferable to life on par with a Chinaman.”55 In 1882, spurred by the nativism of populists, Congress passed its first-ever immigration law, the Chinese Exclusion Act, which barred immigrants from China from entering the United States and, determining that the Fourteenth Amendment did not apply to people of Chinese ancestry, decreed that Chinese people already in the United States were permanent aliens who could never become citizens.
  • Populists, whether farmers or factory workers, for all their invocation of “the people,” tended to take a narrow view of citizenship. United in their opposition to the “money power,” members of the alliance, like members of the Knights of Labor, were also nearly united in their opposition to the political claims of Chinese immigrants, and of black people. The Farmers’ Alliance excluded African Americans, who formed their own association, the Colored Farmers’ Alliance. Nor did populists count Native Americans within the body of “the people.”
  • In 1887, Congress passed the Dawes Severalty Act, under whose terms the U.S. government offered native peoples a path to citizenship in a nation whose reach had extended across the lands of their ancestors. The Dawes Act granted to the federal government the authority to divide Indian lands into allotments and guaranteed U.S. citizenship to Indians who agreed to live on those allotments and renounce tribal membership.
  • In proposing the allotment plan, Massachusetts senator Henry Laurens Dawes argued that the time had come for Indians to choose between “extermination or civilization” and insisted that the law offered Americans the opportunity to “wipe out the disgrace of our past treatment” and instead lift Indians up “into citizenship and manhood.”58
  • But in truth the Dawes Act understood native peoples neither as citizens nor as “persons of color,” and led to nothing so much as forced assimilation and the continued takeover of native lands. In 1887 Indians held 138 million acres; by 1900, they held only half of that territory.
  • In 1877, railroad workers protesting wage cuts went on strike in cities across the country. President Hayes sent in federal troops to end the strikes, marking the first use of the power of the federal government to support business against labor. The strikes continued, with little success in improving working conditions. Between 1881 and 1894, there was, on average, one major railroad strike a week. Labor was, generally and literally, crushed: in a single year, of some 700,000 men working on the railroads, more than 20,000 were injured on the job and nearly 2,000 killed.59
  • In 1882, Roscoe Conkling represented the Southern Pacific Railroad Company’s challenge to a California tax rule. He told the U.S. Supreme Court, “I come now to say that the Southern Pacific Railroad Company and its creditors and stockholders are among the ‘persons’ protected by the Fourteenth Amendment.”
  • In offering an argument about the meaning and original intention of the word “person” in the Fourteenth Amendment, Conkling enjoyed a singular authority: he’d served on the Joint Committee on Reconstruction that had drafted the amendment and by 1882 was the lone member of that committee still living. With no one alive to contradict him, Conkling assured the court that the committee had specifically rejected the word “citizen” in favor of “person” in order to include corporations. (A
  • Much evidence suggests, however, that Conkling was lying. The record of the deliberations of the Joint Committee on Reconstruction does not support his argument regarding the committee’s original intentions, nor is it plausible that between 1866 and 1882, the framers of the Fourteenth Amendment had kept mysteriously hidden their secret intention to guarantee equal protection and due process to corporations. But
  • in 1886, when another railroad case, Santa Clara County v. Southern Pacific Railroad, reached the Supreme Court, the court’s official recorder implied that the court had accepted the doctrine that “corporations are persons within the meaning of the Fourteenth Amendment.”62 After that, the Fourteenth Amendment, written and ratified to guarantee freed slaves equal protection and due process of law, became the chief means by which corporations freed themselves from government regulation.
  • In 1937, Supreme Court Justice Hugo Black would observe, with grim dismay, that, over the course of fifty years, “only one half of one percent of the Fourteenth Amendment cases that came before the court had anything to do with African Americans or former slaves, while over half of the cases were about protecting the rights of corporations.”63 Rights guaranteed to the people were proffered, instead, to corporations.
  • He devised an economic plan that involved abolishing taxes on labor and instead imposing a single tax on land. Tocqueville had argued that democracy in America is made possible by economic equality; people with equal estates will eventually fight for, and win, equal political rights. George agreed. But, like Mary Lease, he thought that financial capitalism was destroying democracy by making economic equality impossible. He saw himself as defending “the Republicanism of Jefferson and the Democracy of Jackson.”72
  • Between 1889 and 1893, the mortgages on so many farms were foreclosed that 90 percent of farmland fell into the hands of bankers. The richest 1 percent of Americans owned 51 percent of the nation’s wealth, and the poorest 44 percent owned less than 2 percent.
  • For all its passionate embrace of political equality and human rights and its energetic championing of suffrage, the People’s Party rested on a deep and abiding commitment to exclude from full citizenship anyone from or descended from anyone from Africa or Asia.
  • Many of the reforms proposed by populists had the effect of diminishing the political power of blacks and immigrants. Chief among them was the Australian ballot, more usually known as the secret ballot, which, by serving as a de facto literacy test, disenfranchised both black men in the rural South and new immigrants in northern cities.
  • to deliberate at length over the secret ballot. Quickest to adopt the reform were the states of the former Confederacy, where the reform appealed to legislatures eager to find legal ways to keep black men from voting. In 1890, Mississippi held a constitutional
  • Both by law and by brute force, southern legislators, state by state, and poll workers, precinct by precinct, denied black men the right to vote. In Louisiana, black voter registration dropped from 130,000 in 1898 to 5,300 in 1908, and to 730 in 1910. In 1893, Arkansas Democrats celebrated their electoral advantage by singing,         The Australian ballot works like a charm         It makes them think and scratch         And when a Negro gets a ballot         He has certainly met his match.82
  • One Republican said, “I felt that Bryan was the first politician I had ever heard speak the truth and nothing but the truth,” even though in every case, when he read a transcript of the speech in the newspaper the next day, he “disagreed with almost all of it.”85
  • In 1894, Bryan tacked an income tax amendment to a tariff bill, which managed to pass. But the populist victory—a 2 percent federal income tax that applied only to Americans who earned more than $4,000—didn’t last long. The next year, in Pollock v. Farmers’ Loan and Trust Company, the Supreme Court ruled 5–4 that the tax was a direct tax, and therefore unconstitutional, one justice calling the tax the first campaign in “a war of the poor against the rich.”
  • POPULISM ENTERED AMERICAN politics at the end of the nineteenth century, and it never left. It pitted “the people,” meaning everyone but the rich, against corporations, which fought back in the courts by defining themselves as “persons”; and it pitted “the people,” meaning white people, against nonwhite people who were fighting for citizenship and whose ability to fight back in the courts was far more limited, since those fights require well-paid lawyers.
  • After 1859, and the Origin of Species, the rise of Darwinism contributed to the secularization of the university, as did the influence of the German educational model, in which universities were divided into disciplines and departments, each with a claim to secular, and especially scientific, expertise. These social sciences—political science, economics, sociology, and anthropology—used the methods of science, and especially of quantification, to study history, government, the economy, society, and culture.96
  • For Wilson’s generation of political scientists, the study of the state replaced the study of the people. The erection of the state became, in their view, the greatest achievement of civilization. The state also provided a bulwark against populism. In the first decades of the twentieth century, populism would yield to progressivism as urban reformers applied the new social sciences to the study of political problems, to be remedied by the intervention of the state.
  • The rise of populism and the social sciences reshaped the press, too. In the 1790s, the weekly partisan newspaper produced the two-party system. The penny press of the 1830s produced the popular politics of Jacksonian democracy. And in the 1880s and 1890s the spirit of populism and the empiricism of the social sciences drove American newspapers to a newfound obsession with facts.
  • The newspapers of the 1880s and 1890s were full of stunts and scandals and crusades, even as they defended their accuracy. “Facts, facts piled up to the point of dry certitude was what the American people really wanted,” wrote the reporter Ray Stannard Baker. Julius Chambers said that writing for the New York Herald involved “Facts; facts; nothing but facts. So many peas at so much a peck; so much molasses at so much a quart.”
  • Ballot reform, far from keeping money out of elections, had ushered more money into elections, along with a new political style: using piles of money to sell a candidate’s personality, borrowing from the methods of business by using mass advertising and education, slogans and billboards. McKinley ran a new-style campaign; Bryan ran an old-style campaign. Bryan barnstormed all over the country: he gave some six hundred speeches to five million people in twenty-seven states and traveled nearly twenty thousand miles.
  • But McKinley’s campaign coffers were fuller: Republicans spent $7 million; Democrats, $300,000. John D. Rockefeller alone provided the GOP with a quarter of a million dollars. McKinley’s campaign manager, Cleveland businessman Mark Hanna, was nearly buried in donations from fellow businessmen. He used that money to print 120 million pieces of campaign literature. He hired fourteen hundred speakers to stump for McKinley; dubbing the populists Popocrats, they agitated voters to a state of panic.108 As Mary Lease liked to say, money elected McKinley.
  • Turner, born in Wisconsin in 1861, was one of the first Americans to receive a doctorate in history. At the exposition, he delivered his remarks before the American Historical Association, an organization that had been founded in 1884 and incorporated by an act of Congress in 1889 “for the promotion of historical studies, the collection and preservation of historical manuscripts and for kindred purposes in the interest of American history and of history in America.”110
  • like journalists, historians borrowed from the emerging social sciences, relying on quantitative analysis to understand how change happens. Where George Bancroft, in his History of the United States, had looked for explanations in the hand of providence, Frederick Jackson Turner looked to the census.
  • The difference between Turner’s methods and Bancroft’s signaled a profound shift in the organization of knowledge, one that would have lasting consequences for the relationship between the people and the state and for civil society itself. Like Darwinism, the rise of the social sciences involved the abdication of other ways of knowing, and, indirectly, contributed to the rise of fundamentalism.
  • Across newly defined academic disciplines, scholars abandoned the idea of mystery—the idea that there are things known only by God—in favor of the claim to objectivity, a development sometimes called “the disenchantment of the world.”111 When universities grew more secular, religious instruction became confined to divinity schools and theological seminaries.
  • theologian at the University of Chicago’s divinity school defined modernism as “the use of scientific, historical, and social methods in understanding and applying evangelical Christianity to the needs of living persons.”112 Increasingly, this is exactly what evangelicals who eventually identified themselves as fundamentalists found objectionable.
  • Influenced by both Jefferson and Darwin, Turner saw the American frontier as the site of political evolution, beginning with the “savages” of a “wilderness,” proceeding to the arrival of European traders, and continuing through various forms of settlement, through the establishment of cities and factories, “the evolution of each into a higher stage,” and culminating in the final stage of civilization: capitalism and democracy.114
  • “American democracy is fundamentally the outcome of the experiences of the American people in dealing with the West,” by which he meant the experience of European immigrants to the United States in defeating its native peoples, taking possession of their homelands, and erecting there a civilization of their own. This, for Turner, was the story of America and the lesson of American history: evolution.116
  • Douglass, who, as the former U.S. ambassador to Haiti, had represented the nation of Haiti at the Haitian pavilion, was the only eminent African American with a role at the fair, whose program had been planned by a board of 208 commissioners, all white.117 There were, however, black people at the fair: on display. In the Hall of Agriculture, old men and women, former slaves, sold miniature bales of cotton, souvenirs, while, in a series of exhibits intended to display the Turnerian progress of humankind from savagery to civilization, black Americans were posed in a fake African village. “As if to shame the Negro,” Douglass wrote, they “exhibit the Negro as a repulsive savage.”118
  • “A ship at anchor, with halliards broken, sails mildewed, hull empty, her bottom covered with sea-weed and barnacles, meets no resistance,” Douglass said that day, turning the idea of a ship of state to the problem of Jim Crow. “But when she spread her canvas to the breeze and sets out on her voyage, turns prow to the open sea, the higher shall be her speed, the greater shall be her resistance. And so it is with the colored man.”
  • He paused to allow his listeners to conjure the scene, and its meaning, of a people struggling against the sea. “My dear young friends,” Douglass closed. “Accept the inspiration of hope. Imitate the example of the brave mariner, who, amid clouds and darkness, amid hail, rain and storm bolts, battles his way against all that the sea opposes to his progress and you will reach the goal of your noble ambition in safety.”124
  • The majority in Plessy v. Ferguson asserted that separation and equality were wholly separate ideas. “We consider the underlying fallacy of the plaintiff’s argument to consist in the assumption that the enforced separation of the two races stamps the colored race with a badge of inferiority. If this be so, it is not by reason of anything found in the act, but solely because the colored race chooses to put that construction upon it.” The resulting legal principle—that public accommodations could be “separate but equal”—would last for more than half a century.
  • The sole dissenter, John Marshall Harlan, objecting to the establishment of separate classes of citizens, insisted that the achievement of the United States had been the establishment, by amendment, of a Constitution that was blind to race. “Our constitution is color-blind, and neither knows nor tolerates classes among citizens,” Harlan wrote, and it is therefore a plain violation of the Constitution “for a state to regulate the enjoyment by citizens of their civil rights solely upon the basis of race.”
  • What all these laws had in common, Harlan argued, was that they were based on race. And yet a war had been fought and won to establish that laws in the United States could not be based on race; nor could citizenship be restricted by race. The court’s opinion in Plessy, Harlan warned, was so dreadfully in error as to constitutional principles that “the judgment this day rendered will, in time, prove to be quite as pernicious as the decision made by this tribunal in the Dred Scott Case.”128 This prediction proved true.
  • Four centuries had passed since continents, separated by oceans, had met again. A century had passed since Jefferson had declared all men equal. Three decades had passed since the Fourteenth Amendment had declared all persons born or naturalized in the United States to be citizens.
  • And now the Supreme Court ruled that those who would set aside equality in favor of separation had not violated the nation’s founding truths. In one of the most wrenching tragedies in American history—a chronicle not lacking for tragedy—the Confederacy had lost the war, but it had won the peace.
  • Lippmann started out as a socialist, when even mentioning the masses hinted at socialism; The Masses was the name of a socialist monthly, published in New York, and, especially after the Russian Revolution of 1917, which brought the Bolshevists to power (“bol’shinstvo” means “the majority”), “the masses” sounded decidedly Red.
  • But Lippmann soon began to write about the masses as “the bewildered herd,” unthinking and instinctual, and as dangerous as an impending stampede. For Lippmann, and for an entire generation of intellectuals, politicians, journalists, and bureaucrats who styled themselves Progressives—the term dates to 1910—the masses posed a threat to American democracy.
  • This change was wrought in the upheaval of the age. In the years following the realigning election of 1896, everything seemed, suddenly, bigger than before, more crowded, and more anonymous: looming and teeming. Even buildings were bigger: big office buildings, big factories, big mansions, big museums. Quantification became the only measure of value: how big, how much, how many.
  • To fight monopolies, protect the people, and conserve the land, the federal government grew bigger, too; dozens of new federal agencies were founded in this era,
  • “Mass” came to mean anything that involved a giant and possibly terrifying quantity, on a scale so great that it overwhelmed existing arrangements—including democracy. “Mass production” was coined in the 1890s, when factories got bigger and faster, when the number of people who worked in them skyrocketed, and when the men who owned them got staggeringly rich.
  • “Mass migration” dates to 1901, when nearly a million immigrants were entering the United States every year, “mass consumption” to 1905, “mass consciousness” to 1912. “Mass hysteria” had been defined by 1925 and “mass communication” by 1927, when the New York Times described the radio as “a system of mass communication with a mass audience.”3
  • And the masses themselves? They formed a mass audience for mass communication and had a tendency, psychologists believed, to mass hysteria—the political stampede—posing a political problem unanticipated by James Madison and Thomas Jefferson,
  • To meet that challenge in what came to be called the Progressive Era, activists, intellectuals, and politicians campaigned for and secured far-reaching reforms that included municipal, state, and federal legislation.
  • Their most powerful weapon was the journalistic exposé. Their biggest obstacle was the courts, which they attempted to hurdle by way of constitutional amendments. Out of these campaigns came the federal income tax, the Federal Reserve Bank, the direct election of U.S. senators, presidential primaries, minimum-wage and maximum-hour laws, women’s suffrage, and Prohibition.
  • And all of what Progressives accomplished in the management of mass democracy was vulnerable to the force that so worried the unrelenting Walter Lippmann: the malleability of public opinion, into mass delusion.
  • Progressives championed the same causes as Populists, and took their side in railing against big business, but while Populists generally wanted less government, Progressives wanted more, seeking solutions in reform legislation and in the establishment of bureaucracies, especially government agencies.6
  • Populists believed that the system was broken; Progressives believed that the government could fix it. Conservatives, who happened to dominate the Supreme Court, didn’t believe that there was anything to fix but believed that, if there was, the market would fix it. Notwithstanding conservatives’ influence in the judiciary, Progressivism spanned both parties.
  • Woodrow Wilson himself admitted, “When I sit down and compare my views with those of a Progressive Republican I can’t see what the difference is.”7
  • Much that was vital in Progressivism grew out of Protestantism, and especially out of a movement known as the Social Gospel, adopted by almost all theological liberals and by a large number of theological conservatives,
  • The Social Gospel movement was led by seminary professors—academic theologians who accepted the theory of evolution, seeing it as entirely consistent with the Bible and evidence of a divinely directed, purposeful universe; at the same time, they fiercely rejected the social Darwinism of writers like Herbert Spencer, the English natural scientist who coined the phrase “the survival of the fittest” and used the theory of evolution to defend all manner of force, violence, and oppression.
  • argued that fighting inequality produced by industrialism was an obligation of Christians: “We must make men believe that Christianity has a right to rule this kingdom of industry, as well as all the other kingdoms of this world.”9 Social Gospelers brought the zeal of abolitionism to the problem of industrialism.
  • In 1908, Methodists wrote a Social Creed and pledged to fight to end child labor and to promote a living wage. It was soon adopted by the thirty-three-member Federal Council of Churches, which proceeded to investigate a steelworkers’ strike in Bethlehem, ultimately taking the side of the strikers.10
  • Washington, in the debate over the annexation of the Philippines, Americans revisited unsettled questions about expansion that had rent the nation during the War with Mexico and unsettled questions about citizenship that remained the unfinished business of Reconstruction. The debate also marked the limits of the Progressive vision: both sides in this debate availed themselves, at one time or another, of the rhetoric of white supremacy. Eight million people of color in the Pacific and the Caribbean, from the Philippines to Puerto Rico, were now part of the United States, a nation that already, in practice, denied the right to vote to millions of its own people because of the color of their skin.
  • “You are undertaking to annex and make a component part of this Government islands inhabited by ten millions of the colored race, one-half or more of whom are barbarians of the lowest type,” said Ben Tillman, a one-eyed South Carolina Democrat who’d boasted of having killed black men and expressed his support for lynch mobs. “It is to the injection into the body politic of the United States of that vitiated blood, that debased and ignorant people, that we object.”
  • Tillman reminded Republicans that they had not so long ago freed slaves and then “forced on the white men of the South, at the point of the bayonet, the rule and domination of those ex-slaves. Why the difference? Why the change? Do you acknowledge that you were wrong in 1868?”14
  • The war that began in Cuba in 1898 and was declared over in the Philippines in 1902 dramatically worsened conditions for people of color in the United States, who faced, at home, a campaign of terrorism. Pro-war rhetoric, filled with racist venom, only further incited American racial hatreds. “If it is necessary, every Negro in the state will be lynched,” the governor of Mississippi pledged in 1903.
  • By one estimate, someone in the South was hanged or burned alive every four days. The court’s decision in Plessy v. Ferguson meant that there was no legal recourse to fight segregation, which grew more brutal with each passing year.
  • Nor was discrimination confined to the South. Cities and counties in the North and West passed racial zoning laws, banning blacks from the middle-class communities. In 1890, in Montana, blacks lived in all fifty-six counties in the state; by 1930, they’d been confined to just eleven. In Baltimore, blacks couldn’t buy houses on blocks where whites were a majority.
  • In 1917, in Buchanan v. Warley, the Supreme Court availed itself of the Fourteenth Amendment not to guarantee equal protection for blacks but to guarantee what the court had come to understand as the “liberty of contract”—the liberty of businesses to discriminate.16
  • A generation earlier, he’d have become a preacher, like his father, but instead he became a professor of political science.23 In the academy and later in the White House, he dedicated himself to the problem of adapting a Constitution written in the age of the cotton gin to the age of the automobile.
  • “We have grown more and more inclined from generation to generation to look to the President as the unifying force in our complex system, the leader both of his party and of the nation. To do so is not inconsistent with the actual provisions of the Constitution; it is only inconsistent with a very mechanical theory of its meaning and intention.” A president’s power, Wilson concluded, is virtually limitless: “His office is anything he has the sagacity and force to make it.”24
  • the U.S. Supreme Court overruled much Progressive labor legislation. The most important of these decisions came in 1905. In a 5–4 decision in Lochner v. New York, the U.S. Supreme Court voided a state law establishing that bakers could work no longer than ten hours a day, six days a week, on the ground that the law violated a business owner’s liberty of contract, the freedom to forge agreements with his workers, something the court’s majority said was protected under the Fourteenth Amendment.
  • The laissez-faire conservatism of the court was informed, in part, by social Darwinism, which suggested that the parties in disputes should be left to battle it out, and if one side had an advantage, even so great an advantage as a business owner has over its employees, then it should win.
  • In a dissenting opinion in Lochner, Oliver Wendell Holmes accused the court of violating the will of the people. “This case is decided upon an economic theory which a large part of the country does not entertain,” he began. The court, he said, had also wildly overreached its authority and had carried social Darwinism into the Constitution. “A Constitution is not intended to embody a particular economic theory,” Holmes wrote. “The Fourteenth Amendment does not enact Mr. Herbert Spencer’s Social Statics.”
  • Wilson pointed out that the Constitution, written before mass industrialization, couldn’t be expected to have anticipated it, and couldn’t solve the problems industrialization had created, unless the Constitution were treated like a living thing that, like an organism, evolved.
  • Critics further to the left argued that the courts had become an instrument of business interests. Unions, in fact, often failed to support labor reform legislation, partly because they expected it to be struck down by the courts as unconstitutional, and partly because they wanted unions to provide benefits to their members, which would be an argument for organizing.
  • conservatives insisted that the courts were right to protect the interests of business and that either market forces would find a way to care for sick, injured, and old workers, or (for social Darwinists) the weakest, who were not meant to thrive, would wither and die.
  • “No other social movement in modern economic development is so pregnant with benefit to the public,” wrote the editor of the Journal of the American Medical Association. “At present the United States has the unenviable distinction of being the only great industrial nation without compulsory health insurance,” the Yale economist Irving Fisher pointed out in 1916.36 It would maintain that unenviable distinction for a century.
  • In California, the legislature passed a constitutional amendment providing for universal health insurance. But when it was put on the ballot for ratification, a federation of insurance companies took out an ad in the San Francisco Chronicle warning that it “would spell social ruin in the United States.” Every voter in the state received in the mail a pamphlet with a picture of the kaiser and the words “Born in Germany. Do you want it in California?” The measure was defeated. Opponents called universal health insurance “UnAmerican, Unsafe, Uneconomic, Unscientific, Unfair and Unscrupulous.”
  • “Scientific management has no place for a bird that can sing and won’t sing,” answered Taylor. “We are not . . . dealing with horses nor singing birds,” Wilson told Taylor. “We are dealing with men who are a part of society and for whose benefit society is organized.
  • Jim Crow thrived because, after the end of Reconstruction in 1877, reformers who had earlier fought for the cause of civil rights abandoned it for the sake of forging a reunion between the states and the federal government and between the North and the South. This wasn’t Wilson’s doing; this was the work of his generation, the work of the generation that came before him, and the work of the generation that would follow him, an abdication of struggle, an abandonment of justice.
  • War steered the course of American politics like a gale-force wind. The specter of slaughter undercut Progressivism, suppressed socialism, and produced anticolonialism. And, by illustrating the enduring wickedness of humanity and appearing to fulfill prophecies of apocalypse as a punishment for the moral travesty of modernism, the war fueled fundamentalism.
  • Bryan’s difficulty was that he saw no difference between Darwinism and social Darwinism, but it was social Darwinism that he attacked, the brutality of a political philosophy that seemed to believe in nothing more than the survival of the fittest, or what Bryan called “the law of hate—the merciless law by which the strong crowd out and kill the weak.”77
  • Germany was the enemy, the same Germany whose model of education had secularized American colleges and universities, which were now teaching eugenics, sometimes known as the science of human betterment, calling for the elimination from the human race of people deemed unfit to reproduce on the basis of their intelligence, criminality, or background.
  • Nor was this academic research without consequence. Beginning in 1907, with Indiana, two-thirds of American states passed forced sterilization laws.
  • In 1916, Madison Grant, the president of the Museum of Natural History in New York, who had degrees from Yale and Columbia, published The Passing of the Great Race; Or, the Racial Basis of European History, a “hereditary history” of the human race, in which he identified northern Europeans (the “blue-eyed, fair-haired peoples of the north of Europe” that he called the “Nordic race”) as genetically superior to southern Europeans (the “dark-haired, dark-eyed” people he called “the Alpine race”) and lamented the presence of “swarms of Jews” and “half-breeds.” In the United States, Grant argued, the Alpine race was overwhelming the Nordic race, threatening the American republic, since “democracy is fatal to progress when two races of unequal value live side by side.”79
  • fundamentalists were, of course, making an intellectual argument, if one that not many academics wanted to hear. In 1917, William B. Riley, who, like J. Frank Norris, had trained at the Southern Baptist Theological Seminary, published a book called The Menace of Modernism, whose attack on evolution included a broader attack on the predominance in public debate of liberal faculty housed at secular universities—and the silencing of conservative opinion.
  • The horror of the war fueled the movement, convincing many evangelicals that the growing secularization of society was responsible for this grotesque parade of inhumanity: mass slaughter. “The new theology has led Germany into barbarism,” one fundamentalist argued in 1918, “and it will lead any nation into the same demoralization.”
  • “If my re-election as President depends upon my getting into war, I don’t want to be President,” Wilson said privately. “He kept us out of war” became his campaign slogan, and when Theodore Roosevelt called that an “ignoble shirking of responsibility,” Wilson countered, “I am an American, but I do not believe that any of us loves a blustering nationality.”
  • Wilson had in fact pledged not to make the world democratic, or even to support the establishment of democratic institutions everywhere, but instead to establish the conditions of stability in which democracy was possible.
  • nearly five million were called to serve. How were they to be persuaded of the war’s cause? In a speech to new recruits, Wilson’s new secretary of state, Robert Lansing, ventured an explanation. “Were every people on earth able to express their will, there would be no wars of aggression and, if there were no wars of aggression, then there would be no wars, and lasting peace would come to this earth,” Lansing said, stringing one conditional clause after another. “The only way that a people can express their will is through democratic institutions,” Lansing went on. “Therefore, when the world is made safe for democracy . . . universal peace will be an accomplished fact.”88
  • Wilson, the political scientist, tried to earn the support of the American people with an intricate theory of the relationship between democracy and peace. It didn’t work. To recast his war message and shore up popular support, he established a propaganda department,
  • Social scientists called the effect produced by wartime propaganda “herd psychology”; the philosopher John Dewey called it the “conscription of thought.”89
  • To suppress dissent, Congress passed a Sedition Act in 1918. Not since the Alien and Sedition Acts of 1798 had Congress so brazenly defied the First Amendment. Fewer than two dozen people had been arrested under the 1798 Sedition Act. During the First World War, the Justice Department charged more than two thousand Americans with sedition and convicted half of them. Appeals that went to the Supreme Court failed.
  • “If we want real peace,” Du Bois wrote, “we must extend the democratic ideal to the yellow, brown, and black peoples.” But after the United States entered the war, Creel called thirty-one black editors and publishers to a conference in Washington and warned them about “Negro subversion.”
  • Du Bois asked black men who could not vote in the United States to give their lives to make the world “safe for democracy” and asked black people to hold off on fighting against lynchings, whose numbers kept rising.91
  • Wilson signed a tax bill, raising taxes on incomes, doubling a tax on corporate earnings, eliminating an exemption for dividend income, and introducing an estate tax and a tax on excess profits. Rates for the wealthiest Americans rose from 2 percent to 77, but most people paid no tax at all (80 percent of the revenue was drawn from the income of the wealthiest 1 percent of American families).
  • Wars, as ever, expanded the powers of the state. It rearranged the relationship between the federal government and business, establishing new forms of cooperation, oversight, and regulation that amounted to erecting a welfare state for business owners.
  • As the war drew to a close, the reckoning began. American losses were almost trivial compared to the staggering losses in European nations. Against America’s 116,000 casualties, France lost 1.6 million lives, Britain 800,000, and Germany 1.8 million. Cities across Europe lay in ashes; America was untouched. Europe, composed of seventeen countries before the war, had splintered into twenty-six, all of them deeply in debt, and chiefly to Americans.
  • Before the war, Americans owed $3.7 billion to foreigners; after the war, foreigners owed $12.6 billion to Americans. Even the terrifying influenza epidemic of 1918, which took 21 million lives worldwide, claimed the lives of only 675,000 Americans. The war left European economies in ruins, America’s thriving. In the United States, steel production rose by a quarter between 1913 and 1920; everywhere else, it fell by a third.98 The Armistice came on November
  • Wilson left a lasting legacy: his rhetoric of self-determination contributed to a wave of popular protests in the Middle East and Asia, including a revolution in Egypt in 1919; made the nation-state the goal of stateless societies; and lies behind the emergence and force of anticolonial nationalism.100
  • Thirty black men were lynched in 1917, twice as many the next year, and in 1919, seventy-six, including ten veterans, some still wearing their uniforms, having fought, some people thought, the wrong war.101
  • IN 1922, when Walter Lippmann turned thirty-two, he wrote a book called Public Opinion, in which he concluded that in a modern democracy the masses, asked to make decisions about matters far removed from their direct knowledge, had been asked to do too much. “Decisions in a modern state tend to be made by the interaction, not of Congress and the executive, but of public opinion and the executive,” he’d once observed.108 Mass democracy can’t work, Lippmann argued, because the new tools of mass persuasion—especially mass advertising—meant that a tiny minority could very easily persuade the majority to believe whatever it wished them to believe.
  • The best hope for mass democracy might have seemed to be the scrupulously and unfailingly honest reporting of news, but this, Lippmann thought, was doomed to fall short, because of the gap between facts and truth.
  • Reporters chronicle events, offering facts, but “they cannot govern society by episodes, incidents, and eruptions,” he said.109 To govern, the people need truth, sense out of the whole, but people can’t read enough in the morning paper or hear enough on the evening news to turn facts into truth when they’re driven like dray horses all day.
Javier E

How Poor Are the Poor? - NYTimes.com - 0 views

www.nytimes.com/...how-poor-are-the-poor.html

poor measurement poverty inequality economic

shared by Javier E on 27 Mar 15 - No Cached
  • “Anyone who studies the issue seriously understands that material poverty has continued to fall in the U.S. in recent decades, primarily due to the success of anti-poverty programs” and the declining cost of “food, air-conditioning, communications, transportation, and entertainment,”
  • Despite the rising optimism, there are disagreements over how many poor people there are and the conditions they live under. There are also questions about the problem of relative poverty, what we are now calling inequality
  • Jencks argues that the actual poverty rate has dropped over the past five decades – far below the official government level — if poverty estimates are adjusted for food and housing benefits, refundable tax credits and a better method of determining inflation rates. In Jencks’s view, the war on poverty worked.
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  • Democratic supporters of safety net programs can use Jencks’s finding that poverty has dropped below 5 percent as evidence that the war on poverty has been successful.
  • At the same time liberals are wary of positive news because, as Jencks notes:It is easier to rally support for such an agenda by saying that the problem in question is getting worse
  • The plus side for conservatives of Jencks’s low estimate of the poverty rate is the implication that severe poverty has largely abated, which then provides justification for allowing enemies of government entitlement programs to further cut social spending.
  • At the same time, however, Jencks’s data undermines Republican claims that the war on poverty has been a failure – a claim exemplified by Ronald Reagan’s famous 1987 quip: “In the sixties we waged a war on poverty, and poverty won.”
  • Jencks’s conclusion: “The absolute poverty rate has declined dramatically since President Johnson launched his war on poverty in 1964.” At 4.8 percent, Jencks’s calculation is the lowest poverty estimate by a credible expert in the field.
  • his conclusion — that instead of the official count of 45.3 million people living in poverty, the number of poor people in America is just under 15 million — understates the scope of hardship in this country.
  • There are strong theoretical justifications for the use of a relative poverty measure. The Organization for Economic Cooperation and Development puts it this way:In order to participate fully in the social life of a community, individuals may need a level of resources that is not too inferior to the norms of a community. For example, the clothing budget that allows a child not to feel ashamed of his school attire is much more related to national living standards than to strict requirements for physical survival
  • using a relative measure shows that the United States lags well behind other developed countries:If you use the O.E.C.D. standard of 50 percent of median income as a poverty line, the United States looks pretty bad in cross-national relief. We have a relative poverty rate exceeded only by Chile, Turkey, Mexico and Israel (which has seen a big increase in inequality in recent years). And that rate in 2010 was essentially where it was in 1995
  • While the United States “has achieved real progress in reducing absolute poverty over the past 50 years,” according to Burtless, “the country may have made no progress at all in reducing the relative economic deprivation of folks at the bottom.”
  • the heart of the dispute: How severe is the problem of poverty?
  • Kathryn Edin, a professor of sociology at Johns Hopkins, and Luke Schaefer, a professor of social work at the University of Michigan, contend that the poverty debate overlooks crucial changes that have taken place within the population of the poor.
  • welfare reform, signed into law by President Clinton in 1996 (the Personal Responsibility and Work Opportunity Act), which limited eligibility for welfare benefits to five years. The limitation has forced many of the poor off welfare: over the past 19 years, the percentage of families falling under the official poverty line who receive welfare benefits has fallen from to 26 percent from 68 percent. Currently, three-quarters of those in poverty, under the official definition, receive no welfare payments.
  • he enactment of expanded benefits for the working poor through the earned-income tax credit and the child tax credit.According to Edin and Schaefer, the consequence of these changes, taken together, has been to divide the poor who no longer receive welfare into two groups. The first group is made up of those who have gone to work and have qualified for tax credits. Expanded tax credits lifted about 3.2 million children out of poverty in 2013
  • he second group, though, has really suffered. These are the very poor who are without work, part of a population that is struggling desperately. Edin and Schaefer write that among the losers are an estimated 3.4 million “children who over the course of a year live for at least three months under a $2 per person per day threshold.”
  • ocusing on these findings, Mishel argues, diverts attention from the more serious problem of “the failure of the labor market to adequately reward low-wage workers.”To support his case, Mishel points out that hourly pay for those in the bottom fifth grew only 7.7 percent from 1979 to 2007, while productivity grew by 64 percent, and education levels among workers in this quintile substantially improved.
Javier E

No Rich Child Left Behind - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...no-rich-child-left-behind

education inequality early learning

shared by Javier E on 20 Jun 13 - No Cached
  • In the 1980s, on an 800-point SAT-type test scale, the average difference in test scores between two such children would have been about 90 points; today it is 125 points. This is almost twice as large as the 70-point test score gap between white and black children. Family income is now a better predictor of children’s success in school than race.
  • e proportion of students from upper-income families who earn a ba
  • chelor’s degree has increased by 18 percentage points over a 20-year period, while the completion rate of poor students has grown by only 4 points.
  • ...23 more annotations...
  • new research by the Harvard political scientist Robert D. Putnam and his colleagues shows that the rich-poor gaps in student participation in sports, extracurricular activities, volunteer work and church attendance have grown sharply as well.
  • average test scores on the National Assessment of Educational Progress, the so-called Nation’s Report Card, have been rising — substantially in math and very slowly in reading — since the 1970s.
  • The most potent development over the past three decades is that the test scores of children from high-income families have increased very rapidly.
  • the rich now outperform the middle class by as much as the middle class outperform the poor. Just as the incomes of the affluent have grown much more rapidly than those of the middle class over the last few decades, so, too, have most of the gains in educational success accrued to the children of the rich.
  • For the past few years, alongside other scholars, I have been digging into historical data to understand
  • It’s not just that the rich have more money than they used to, it’s that they are using it differently. This is where things get really interesting.
  • The widening income disparity in academic achievement is not a result of widening racial gaps in achievement, either. The achievement gaps between blacks and whites, and Hispanic and non-Hispanic whites have been narrowing slowly over the last two decade
  • schools don’t seem to produce much of the disparity in test scores between high- and low-income students.
  • That isn’t to say that there aren’t important differences in quality between schools serving low- and high-income students — there certainly are — but they appear to do less to reinforce the trends than conventional wisdom would have us believe.
  • The academic gap is widening because rich students are increasingly entering kindergarten much better prepared to succeed in school than middle-class students. This difference in preparation persists through elementary and high school.
  • The average 9-year-old today has math skills equal to those her parents had at age 11, a two-year improvement in a single generation. The gains are not as large in reading and they are not as large for older students, but there is no evidence that average test scores have declined over the last three decades for any age or economic group.
  • the incomes of the rich have grown faster over the last 30 years than the incomes of the middle class and the poor. Money helps families provide cognitively stimulating experiences for their young children because it provides more stable home environments, more time for parents to read to their children, access to higher-quality child care and preschool
  • one part of the explanation for this is rising income inequality
  • High-income families are increasingly focusing their resources — their money, time and knowledge of what it takes to be successful in school — on their children’s cognitive development and educational success. They are doing this because educational success is much more important than it used to be, even for the rich.
  • even though middle-class and poor families are also increasing the time and money they invest in their children, they are not doing so as quickly or as deeply as the rich.
  • from 1972 to 2006 high-income families increased the amount they spent on enrichment activities for their children by 150 percent, while the spending of low-income families grew by 57 percent over the same time period
  • the amount of time parents spend with their children has grown twice as fast since 1975 among college-educated parents as it has among less-educated parents.
  • much of our public conversation about education is focused on the wrong culprits: we blame failing schools and the behavior of the poor for trends that are really the result of deepening income inequality and the behavior of the rich.
  • not only are the children of the rich doing better in school than even the children of the middle class, but the changing economy means that school success is increasingly necessary to future economic success, a worrisome mutual reinforcement of trends that is making our society more socially and economically immobile.
  • the rapid growth in the rich-poor educational gap provides a ray of hope: if the relationship between family income and educational success can change this rapidly, then it is not an immutable, inevitable pattern. What changed once can change again. Policy choices matter more than we have recently been taught to think.
  • how can we move toward a society in which educational success is not so strongly linked to family background? Maybe we should take a lesson from the rich and invest much more heavily as a society in our children’s educational opportunities from the day they are born. Investments in early-childhood education pay very high societal dividends. That means investing in developing high-quality child care and preschool that is available to poor and middle-class children. It also means recruiting and training a cadre of skilled preschool teachers and child care providers.
  • improving the quality of our parenting and of our children’s earliest environments may be even more important. Let’s invest in parents so they can better invest in their children.
  • Fundamentally, it means rethinking our still-persistent notion that educational problems should be solved by schools alone.
Javier E

The American Middle Class Is No Longer the World's Richest - NYTimes.com - 0 views

www.nytimes.com/...longer-the-worlds-richest.html

income US international comparison rich poor growth

shared by Javier E on 23 Apr 14 - No Cached
  • After-tax middle-class incomes in Canada — substantially behind in 2000 — now appear to be higher than in the United States
  • The poor in much of Europe earn more than poor Americans.
  • Finally, governments in Canada and Western Europe take more aggressive steps to raise the take-home pay of low- and middle-income households by redistributing income.
  • ...11 more annotations...
  • the most commonly cited economic statistics — such as per capita gross domestic product — continue to show that the United States has maintained its lead as the world’s richest large country. But those numbers are averages, which do not capture the distribution of income.
  • Three broad factors appear to be driving much of the weak income performance in the United States. First, educational attainment in the United States has risen far more slowly than in much of the industrialized world over the last three decades, making it harder for the American economy to maintain its share of highly skilled, well-paying jobs.
  • technology skills that are above average relative to 55- to 65-year-olds in rest of the industrialized world
  • Younger Americans, though, are not keeping pace: Those between 16 and 24 rank near the bottom among rich countries, well behind their counterparts in Canada, Australia, Japan and Scandinavia
  • The struggles of the poor in the United States are even starker than those of the middle class. A family at the 20th percentile of the income distribution in this country makes significantly less money than a similar family in Canada, Sweden, Norway, Finland or the Netherlands. Thirty-five years ago, the reverse was true.
  • Whatever the causes, the stagnation of income has left many Americans dissatisfied with the state of the country. Only about 30 percent of people believe the country is headed in the right direction,
  • both opinion surveys and interviews suggest that the public mood in Canada and Northern Europe is less sour than in the United States today.
  • Elsewhere in Europe, economic growth has been slower in the last few years than in the United States, as the Continent has struggled to escape the financial crisis. But incomes for most families in Sweden and several other Northern European countries have still outpaced those in the United States, where much of the fruits of recent economic growth have flowed into corporate profits or top incomes.
  • Even in Germany, though, the poor have fared better than in the United States, where per capita income has declined between 2000 and 2010 at the 40th percentile, as well as at the 30th, 20th, 10th and 5th.
  • the poor in the United States have trailed their counterparts in at least a few other countries since the early 1980s. With slow income growth since then, the American poor now clearly trail the poor in several other rich countries. At the 20th percentile — where someone is making less than four-fifths of the population — income in both the Netherlands and Canada was 15 percent higher than income in the United States in 2010.
  • By contrast, Americans at the 95th percentile of the distribution — with $58,600 in after-tax per capita income, not including capital gains — still make 20 percent more than their counterparts in Canada, 26 percent more than those in Britain and 50 percent more than those in the Netherlands. For these well-off families, the United States still has easily the world’s most prosperous major economy.
Javier E

The fourth leading cause of death in the US? Cumulative poverty | Reverend William Barb... - 0 views

www.theguardian.com/...ing-cause-death-poverty-crisis

poverty death policy politics history poor

shared by Javier E on 22 Jun 23 - No Cached
  • Current poverty – just being poor right now – is seventh on that list, and it alone causes 10 times as many deaths as homicide, close to five times as many deaths as gun violence, and 2.5 times as many deaths as drug overdoses.
  • Cumulative poverty that lingers year after year is associated with approximately 60% more deaths than current poverty, putting only heart disease, cancer and smoking-related deaths ahead in the number of Americans it kills
  • poverty is right up there with these other dreaded scourges – much higher, in fact, than many ills that have inspired investigative committees, major policy investments and sustained attention from the public and private sectors in American life.
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  • if this is true, why do we hear so much about crime rates, opioids and gun violence in America, but so little from our elected leaders about the crisis of poverty? Why is there no “Surgeon General’s Warning” on low-wage jobs?
  • we as a people have become numb to the unnecessary deaths that are normalized by the ways we often think and talk about the economy in public life.
  • the United States is the leader in poverty among the rich countries of the world. As of 2019, the US had the worst poverty rate overall (17.8%) and in children specifically (20.9%) among the other 25 wealthy countries that are part of the Organization for Economic Co-operation and Development (OECD).
  • Seventy-five percent of all Americans between 20-75 years of age will be among the “current” poor or near poverty for at least one year of their lives.
  • Contrary to popular belief, poverty is hardly just the province of the inner city: only 10% of poor Americans live in high-poverty census tracts – most are spread out across the country. They are our neighbors. And although the rates of poverty are highest among communities of color, by sheer volume most people living in poverty are white.
  • poverty is a drag on our economy. Child poverty alone in the US presents an $800bn to $1.1tn price tag, based on reductions in adult productivity, criminal justice costs and the costs of healthcare for children from poor families.
  • Matthew Desmond, a sociologist at Princeton University, estimates that we could lift everyone within our borders above the poverty line for less than 1% of our national GDP – $177bn. Ending poverty is within our grasp. It is something we can accomplish together. So what’s stopping us?
  • As the economists Daron Acemoglu and James Robinson said in their 2012 book Why Nations Fail, “those who have power make choices that create poverty. They get it wrong not by mistake or ignorance but on purpose”.
  • recent book Poverty, By America: “Tens of millions of Americans do not end up poor by a mistake of history or personal conduct. Poverty persists because some wish and will it to.”
  • The incentives for maintaining the status quo, for keeping many Americans poor, rest on the fact that some people find considerable financial benefit from presiding over the misery of others
  • what a young Friedrich Engels – observing the deaths of factory-workers, the conditions of the slums, and the exploitation of children in Manchester, England in the mid-19th century – called “social murder”. Many were dying, while a few made a killing from their suffering. It was true then, and it is true now.
  • “Woe unto those who make unjust laws and rob the poor of their right.” But this prophetic challenge isn’t a condemnation. It is an invitation to life. Together, we can become the land of “liberty and justice for all” that has never yet bee
Javier E

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

www.nytimes.com/...-interviews-brandon-terry.html

MLK thought political emotion non-violent love interview transcript klein history culture crisis politics

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  • 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.
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  • 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

The problem for poor, white kids is that a part of their culture has been destroyed | P... - 0 views

www.theguardian.com/...eir-culture-has-been-destroyed

white poor working class UK solidarity culture education

shared by Javier E on 05 Apr 16 - No Cached
  • the headline grabber in the paper from the liberal thinktank CentreForum concerns ethnicity: the serial losers after 28 years of marketisation, testing, a centralised curriculum and decentralised control of schools are poor white kids.
  • “During the early years, white British pupils are among the highest achievers,” say the authors. “By the end of secondary school however, those white British pupils are overtaken by 10 other ethnic groups to just below average, when compared with other ethnicities.”
  • Thatcherite culture celebrated the chancers and the semi-crooks: people who had been shunned in the solidaristic working-class towns became the economic heroes of the new model – the security-firm operators, the contract-cleaning slave drivers; the outright hoodlums operating in plain sight as the cops concentrated on breaking strikes.
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  • So what is it? In short, it is their lives.
  • It was not always the case that ethnic-minority children did better than white English ones, but the reason why some of them do now is pretty obvious: their problem – racism – is defined; their language skills tend to be well-developed; their culture is one of aspiration; they have social and religious institutions that promote cohesion.
  • By contrast, the problem of poor white kids cannot be properly defined: not in the language of freemarket capitalism, at least. It has nothing to do with being “overtaken” – still less with any reverse discrimination against them.
  • It is simply that a specific part of their culture has been destroyed. A culture based on work, rising wages, strict unspoken rules against disorder, obligatory collaboration and mutual aid. It all had to go, and the means of destroying it was the long-term unemployment millions of people had to suffer in the 1980s.
  • If the country is populated with low-achieving, inarticulate white kids it is something that happens between the year they stop being toddlers and the year they start being Neets (Not in Education, Employment or Training).
  • the great discovery of the modern right was that you only have to do this once. Suppress paternalism and solidarity for one generation and you create multigenerational ignorance and poverty. Convert Labour to the idea that wealth will trickle down, and to attacks on the undeserving poor, and you remove the means even to acknowledge the problem, let alone solve it.
  • Thatcherism didn’t just crush unions: alone that would not have been enough to produce this spectacular mismatch between aspiration and delivery in the education system. It crushed a story.
  • And what the most successful Chinese, Indian and white Irish children probably have – although you would need more research than offered here to give this assertion rigour – is a clear and compelling story.
  • In my first week at university, myself and a few other working-class kids on our course were quizzed by our middle-class peers: “You must be exceptionally bright to get here, against these odds,” was the theme. We were incredulous. We had been headed for university since we picked up Ladybird books. Without solidarity and knowledge, we are just scum, is the lesson trade unionism and social democracy taught the working-class kids of the 1960s; and Methodism and Catholicism taught the same.
  • To put right the injustice revealed by the CentreForum report requires us to put aside racist fantasies about “preferential treatment” for ethnic minorities; if their kids are preferentially treated, it is by their parents and their communities – who arm them with narratives and skills for overcoming economic disadvantage.
  • educational reforms alone will barely scratch the surface. We have to find a form of economics that – without nostalgia or racism – allows the working population to define, once again, its own values, its own aspirations, its own story.
Javier E

The Profound Social Cost of American Exceptionalism - The New York Times - 0 views

www.nytimes.com/...t-american-exceptionalism.html

exceptionalism American idea poverty inequality culture

shared by Javier E on 30 May 18 - No Cached
  • The United States is one of the richest, most technologically advanced nations in the history of humanity. And yet it accepts — proudly defends, even — a degree of social dysfunction that would be intolerable in any other rich society.
  • My first column pondered why Americans didn’t care more about the nation’s income gap, so much starker than that of any other advanced democracy. I suggested that my compatriots might come to a consensus that inequality is harmful when they realized how vast inequities could gum up the cogs of economic and social mobility
  • You can bet it has gone higher, given the bull run in the stock market since then. And Republicans just passed another round of tax cuts to offer a helping hand to the upper crust.
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  • Most interestingly, Americans still don’t care that much. Sure, two-thirds say they are dissatisfied with the way income and wealth are distributed, according to Gallup. Still, more than three out of five — compared with just over half six years ago — are satisfied with “the opportunity for a person in this nation to get ahead by working hard.”
  • As my column has aimed to highlight, too many Americans are, well, sinking. Seventeen percent of Americans are poor by international standards — living on less than half the nationwide median income. That’s more than twice the share of poor people in France, Iceland or the Netherlands.
  • Unequipped to cope with the demands of a labor market in furious transformation, they will give “social mobility” a new, all-American meaning: the tendency to move in and out of prison. It’s hard to believe any country could waste so many resources and prosper.
  • Forget about income, though. It’s hard to square Americans’ belief in their society’s greatness with the life expectancy of its newborn girls and boys. It is shorter than in Australia, Austria, Belgium, Britain, Canada, Chile, Denmark, Finland, France, Germany, Greece, Iceland, Ireland, Israel, Italy, Japan, Luxembourg, the Netherlands, New Zealand, Norway, Portugal, Slovenia, South Korea, Spain, Sweden, Switzerland and probably a few other countries I missed.
  • The impact of the nation’s fundamental paradox mostly fails the nonwhite and the poor. Black males born in the United States today will probably live shorter lives than boys born in Mexico, China or Turkey.
  • The children of poverty who survive will most likely hobble through life with mediocre educations — lagging their more affluent peers even before their first day in school and then falling farther behind, deprived of the resources that disadvantaged children in other advanced nations routinely enjoy.
  • Or let’s measure our progress in terms of infant deaths. Scientists in the United States invented many of the technologies used around the world to keep vulnerable babies alive. So how come our infant mortality rate is higher than that of every nation in the Organization for Economic Cooperation and Development with the exceptions of Mexico, Chile and Turkey?
  • America is doubling down on its exceptionalism. The rich got a tax break. Bankers got a break from the pesky rules written in the shadow of the financial crisis to protect the little guy. The poor and near poor were freed from their ability to afford health insurance.
  • populism — understood as a political movement shaped around giving the working class a “fair shake” — is pretty much dead.
Javier E

The Geography of Trumpism - The New York Times - 0 views

www.nytimes.com/...the-geography-of-trumpism.html

crisis culture politics US demagogue economics social class demographics

shared by Javier E on 13 Mar 16 - No Cached
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  • We examined what factors predict a high level of Trump support relative to the total number of registered voters.The analysis shows that Trump counties are places where white identity mixes with long-simmering economic dysfunctions.
  • What they have in common is that they have largely missed the generation-long transition of the United States away from manufacturing and into a diverse, information-driven economy deeply intertwined with the rest of the world.
  • “It’s a nonurban, blue-collar and now apparently quite angry population,” said William Frey, a demographer at the Brookings Institution. “They’re not people who have moved around a lot, and things have been changing away from them, but they live in areas that feel stagnant in a lot of ways.”
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  • I have seen technology take jobs from people more than immigrants. It is a terrible feeling. Most of my peers and I are now working freelance jobs. Sometimes its voluntary but often times it is because we can't find full time jobs with benefits. For those of us over 60 it is the only work available. If you have never been independent you are in for a shock at how hard it can be to run a small sole proprietor business from scratch.
  • Trump counties include places that have voted for both Republicans and Democrats, and the strongest predictors of Trump support include how a county responded to two very different third-party candidates: Trump territory showed stronger support for the segregationist George Wallace in the 1968 election than the rest of the country, and substantially weaker support for the centrist former Republican John B. Anderson in 1980.
  • the economic problems that line up with strong Trump support have long been in the making, and defy simple fixes.
  • have any of the individuals commenting ever met or talked to the uneducated trailer dwellers referred to in this article. I think not. This poor pitiful underclass that we must now fix as true liberals has been making poor decisions for decades. Serial children withe serial mothers and resulting large child support payments. Job hopping and laying around the house all winter when laid off while waiting for the Wife to get home from work and make dinner. Gun purchases for thousands of dollars and 45,000 dollar trucks on an annual income of 35,000. Cashing in 401ks. To buy the latest 4 Wheeler. Oh and don't forget the biannual trips to Disney world or to hunt out west on credit cards. I sprang from uneducated people of another generation and the men by and large did not engage in self destructive behavior like this. sorry you make your bed and don't expect me to cry about it.
  • I think at least half of the American political class, the republican half, wants Americans to be ignorant. The ignorant are easily duped and manipulated. The GOP establishment clearly knows that, but they never expected someone like Trump to beat them at their own game. That explains why the GOP is generally unwilling to adequately fund public education and is content to punish the non-rich who seek higher education by burying them in debt.
  • Until now I had deceived myself into believing that I am a college educated hard working East coast Caucasian with moderate views and a penchant for reading a multi-faceted world class newspaper. However, the continued biased reports concerning Mr. Trump and his campaign are quite distasteful and have completely lost objectivity.Now, the journalistic attacks have moved toward his supporters and potential voters. Well, as with many of my fellow unintelligent white trash friends this only cements my unwavering support for the Trump campaign.
  • in the places where support for Mr. Trump runs the strongest, the proportion of the white population that didn’t finish high school is relatively high. So is the proportion of working-age adults who neither have a job nor are looking for one. The third-strongest correlation among hundreds of variables tested: the preponderance of mobile homes.
  • Enormous advances in technology have made the trans-oceanic distances disappear. Foreign-based administrative jobs are now transparent, meaning that "back-room" corporate jobs such as payroll, accounting and corporate management can be off-shored. Jobs in this category also include computer software development and computer system help-line support. The concept of the "virtual corporation", which maintains low levels of "project managers" can scale up or down, and only a small "corporate core" needs to be physically in the USA.
  • Trump has said that he hires people from other countries over American citizens and thinks Americans are already overpaid. So, why is he so popular with the angry voters who are living from paycheck to paycheck or were forced to retire? Trump is part of the problem, not the solution. The working class voters need wage insurance or a living wage solution and they need the government to step in and help them. Remember the WPA programs from the 30s? My guess is that Trump's supporters don't want to be the takers after years of thinking they were above that and were the makers. Surprise, we are all in the same boat.
  • there is a much bigger issue than creating jobs for these people. It is figuring out why so many are incapable of learning at a college level and beyond. I refuse to believe that it is nature dictating such a limitation. My money is on nurture; therefore, my money is on being able to solve that problem too.
  • Until we as a country stop treating intelligence as a disease and take steps to improve education across the board, this is what the fall-out will be. It was only a matter of time before someone figured out they could get to the White House by courting the angry white people vote.
  • among high school or less, 40% some college, but 33% among college graduates, and 19% among the post-graduates. In no election did Trump get the vote of the majority of college graduates or postgraduates. The education gap is consistent and steady. The gender gap is equally consistent.
  • The jobs engine the drove the US to its post war boom was the manufacturing sector. That has been gutted - by US consumer decisions.FDR did not practice racial identity politics.
  • Racism lurks - always - near the surface for ALL human beings. Don't believe me? Go take Harvard's Project Implicit tests (free) and learn about your own racist proclivities!By nature, all human beings tend toward tribalism; we are *wired* to notice and react to "difference". Civilization is the mass awareness of that proclivity towards shunning or rejecting "the other" and creating laws to stop it from becoming reality.When people become stressed, the veneer of civilization starts to break down - our more primitive, wired behaviors take over. That's what is happening now.We also have a huge propensity - as a species - towards cooperation. We have to somehow keep pursuing that "Better Angel of Our Nature" to keep the tide from turning permanently ugly.
  • As I read this article I began to confront an uncomfortable reality. We, as a society are to blame for Mr. Trump's support. Apparently we have ignored or overlooked the tragic plight faced by a sizable minority. Imagine the unemployed coal minor in West Virgina. His financial life is probably a shambles and he has no realistic prospect of recovering. He feels hopeless and abandoned. He sees publicized efforts to address problems of ethnic minorities and immigrants, yet he sits cold and jobless without anyone clamoring to address his situation. He starts getting angry and frustrated.Then, out of nowhere someone comes who appears to want to fight for him. Finally, someone who might champion his cause. Bring back jobs. Stop cheap labor from coming in.
  • Nationally, 23 percent of the 25-to-54-year-old population was not working in March, up from 18 percent in 2000. The areas where Trump is most popular appear to be at the forefront of that trend.
  • Don't people realize that technology, computers, automation and especially robots have replaced more manufacturing and more factories than all the illegal immigrants ever have? On many factory floors you hardly see any human beings at all. Every product is whisked along conveyor belts and assembled (or cooked), and then inspected, labeled, packaged and shipped with a minimum of human intervention. That's today's world. What are we to do? Protest against computers and robots.Also, American corporations have zero loyalty to the USA. Their loyalty is to their bottom line. They take advantage of every tax loophole they can; and if their product is labor intensive they would much rather pay 5000 workers a dollar a day with no benefits rather than stay in America and have to pay someone $18 an hour will vacation time, holiday time off, Soc Sec taxes and Medicare taxes.
  • This is the Party of Stupid the Republican carefully constructed through painstaking racism, defunding of public education, defunding of infrastructure, hate radio, Fox-Henhouse News and trickle-down poverty.Donald Trump's supporters are the direct result of the Republican's decades-long efforts at dumbing down a large swath of Americans.The Republican Party needs to take a giant proud bow as their electorate walks down the runway of nationally-assisted-suicide.
  • The irony of all this is that, yes, the world is shifting out from under the feet of the less-educated poor, but none of us face a really BIG or YUGE problem like slavery, Civil War, total war, a Great Depression, or even a gold/silver conflict. Yet Ken Lay and others can seriously muse over the possibility of secession from the union.The goals that so many of T's supporters are crying for are already in the process of being achieved -- the debt is too high but the national deficit has been cut in half under Obama. Millions now have health care that they didn't have before. "Taxed Enough Already" couldn't be more of an inept slogan.I wonder sometimes if the collapse of the USSR was such a good thing. Having a common enemy provided a kind of glue that held us together. Now some of us seem -- recklessly., hysterically, feverishly -- anxious to find an equally powerful enemy in our own ranks.
  • Whether Trump can appeal to enough independent or even blue collar Democrats is problematic absent some sensational catastrophe in the economy or in government. But you never know. Recall the charge of "Rum, Romanism, and rebellion" late in the 1884 election. It changed history
  • Oh, and about the "myth" that opposition to Islam is only is by simplistic Islamophobes. Let me suggest for those who didn't get to it, this article about about the premier public intellectual of France: "Once Hopeful for Harmony, a Philosopher Voices Discord in France" It said that he has concluded that Islam is not comparable with 'Western enlightenment values."
  • It's obvious that the changing economy has structurally disadvantaged many less educated people across America. But, it is also true that economically distressed whites enjoy access to exactly the same programs that assist minorities. They just don't "feel" like this is true.
  • Truth be told, Trump is supported by numerous highly educated people who choose not to support known liars and/or socialists. These same people are tired of candidates who are bought and paid for by secret and evil Super PACs-- Trump is not controlled by these groups. Rubio, Kasich, Cruz and C;inton are.
  • The counties where Trump is most popular also have the lowest employment participation rates. Ordinarily, those folks would be expected to vote Democratic, which is more likely to continue the government spending that sustains them. Trump followers are willing to support him even though it is probably against their economic interest.So how to explain this? The strong correlation to previous support for George Wallace suggests it's about identity. A certain segment of the population does not accept diversity and change. They cling to white supremacy. The irony, as the article notes, is that these are the same folks who self-identify their heritage as "American," rather than, say "English" or "German." However, to me, they seem very un-American.
  • If policy hadn't been influenced by campaign funding, perhaps we would be in a better situation. Maybe congress would have paid more attention to improving the education system. It's a shame that most people don't understand that their only true weapon is voting for someone that isn't in debt to an industry. If we don't change our campaign finance system, nothing will change. Our voices will never be heard, our needs will never be met and policy will continue to favor profit, not people.
  • You are misinterpreting the analysis. This is a correlation analysis and what it says is that there is a moderately strong positive correlation between the % of people in a county that are white and have no high school and the % of people that support Trump. The 61 number is the correlation coefficient. The analysis does NOT show that folks in mobile homes vote for Trump.
  • There is only one interesting question regarding Trump: can he win Ohio and Florida in the national elections? Otherwise his campaign will turn into a footnote in American history like the campaign of many other unsuccessful candidates (Dukakis someone?). His voters, then, will be forgotten, as they usually are, until the next elections. That's the only time America's, winner takes it all culture, remembers those people exist.
  • However crude his message, on trade Trump has a legitimate point, which is that the US (not US companies, which don't care about international boundaries, but US workers) has got the short end of trade deals for decades. Whatever benefits the US has gleaned from these deals, they are minuscule compared to their utterly transformative effects on India, Mexico and especially China, which begs the question of why we couldn't have negotiated a better deal, one less devastating to old-line manufacturing. It often seems US negotiators are driven more by a religious belief in and devotion to free-trade principles, than by national self-interest. Trump may be unfit to be president, but I don't doubt he would have driven a harder bargain and come out with a better deal, if only because, unlike US negotiators, he'd be fully prepared to walk away from a deal he didn't like.
  • It's high time we re-engage in our communities with love and empathy. We need less talk of the theoretical economics underpinning trade deals and the credibility of climate science. It's not because these things are unimportant or irrelevant to governing in a complex world, but because our neighbors are afraid we've forgotten them in all our sophistication. They need to hear and see that we care about them. Our ideas about common efforts to improve their lives need to be less about class and more about community. We need to be clear that even the least among us are important to our common future
  • So many of the comments on this piece seem to fall into the category of subliminal rationales for long held prejudices that many of us have but don't understand.
  • this analysis didn’t show a particularly powerful relationship between the racial breakdown of a county and its likelihood of voting for Trump. There are Trump-supporting counties where very high proportions of the population are African-American and others where it was very low, for example.
  • There's a very powerful stigma associated with being poor in this country. Frankly, it makes it nearly impossible for an elite institution like the Times to write about poor populations without those same people perceiving a condescending tone. At the first mention of trailer parks--even if that is an apt descriptor for a type of housing--the words begin to cut and defenses rise. When spoken by a rich person, those words demean, even if they're not meant to by the speaker
  • The problem is that "Thug Trump," just so happens to touch on some truths, and existing bi-partisan defects that we ignore. Funny, as different as they are, Ralph Nader made the same point, that the major defects of our country are supported by both parties and thus untouchable. I guess the nature of a revolutionary is part misfit but also sensing the time is ripe for a drastic change. It may be better to look less at the person, and more that the endemic defects that he promises to change. From Huey Long to Norman Thomas, outsiders have had positive effects.
  • These relatives, who are very pleasant to talk to on a one-to-one basis, are the same people who send us rabid chain emails about how Obama hates America, how we need to "take back our country," etc. "The blacks" are "parasites and takers" and the real reason they invariably vote Republican. They see no relationship between their own "taking" and the "taking" by blacks and Hispanics.
  • I can't count the number of my husband's uneducated white southern relations who have taken extensive advantage, repeatedly, of both state and federal programs, including unemployment, food stamps, occasional welfare, and (sometimes specious) "disability." (My husband's mother was one of 11 born to poor sharecroppers, and the only one to leave her subculture
  • I bought into that "it's the fault of freeloaders" shtick for years, until i was laid off at age 50. Suddenly, I was one of those "freeloaders" with a 30 year impeccable work history and it changed my mind drastically. I've run into people like me from all walks of life; people with degrees and skills who lost jobs and are cut out of returning to the world of employment. I found something eventually, but at half the pay with no benefits. I don't support Trump but he's tapped into the lives of people like me. Globalization has showed us that for those at the very top, the elites, our country and it's workers don't matter much as long as the money keeps flowing. Unfortunately, I can't see that Trump would do much to change that
  • racism in the US is complicated. Some people who say the right things do the worst things, and vice versa. What gets you in trouble is saying blue-collar stuff like "nappy-headed ho's" White liberals are the most politically correct and the most critical of crude speech. But white liberals often have less contact with blacks than any other whites. Bigotry is not easily identified.
  • One of the strongest predictors of Trump support is the proportion of the population that is native-born. Relatively few people in the places where Trump is strong are immigrants — and, as their answers on their ancestry reveal, they very much wear Americanness on their sleeve.
  • The point is that now, the entire middle class and working class have been fleeced by the Repubs AND the Dems, elected representatives who have shirked their duties and spent their time helping their billionaire puppetmasters.
  • Bernie supporters and Trump supporters have something big in common: their basic grievance, which is that the economy is rigged for the 1%. It's helpful to understand our differences, but then we should be finding common ground, not calling each other names. We're all people; we all deserve dignity and respect.
  • We are in the early throes of another revolution now, and this one will even more dramatically favor those with superior cognitive abilities and education over those with average or below average cognitive abilities and education. Yet all people at all levels need to eat, have shelter, and pursue lives of dignity and meaning. It remains unclear what kind of society will emerge from the current disruptions, but it is increasingly obvious that the transition will not be pretty.
tsainten

How the Wealthy World Has Failed Poor Countries During the Pandemic - The New York Times - 0 views

www.nytimes.com/...oronavirus-imf-world-bank.html

economy global economics pandemic

shared by tsainten on 02 Nov 20 - No Cached
  • On the other side of the world in Washington, two deep-pocketed organizations, the World Bank and the International Monetary Fund, vowed to spare poor countries from desperation. Their economists warned that immense relief was required to prevent a humanitarian catastrophe and profound damage to global prosperity. Emerging markets make up 60 percent of the world economy, by one I.M.F. measure. A blow to their fortunes inflicts pain around the planet.
  • The shutdown of tourism has punished many developing countries.
  • $11 billion going to low-income countries.
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  • ut the World Bank and the I.M.F. have failed to translate their concern into meaningful support, say economists. That has left less-affluent countries struggling with limited resources and untenable debts, prompting their governments to reduce spending just as it is needed to bolster health care systems and aid people suffering lost income.
  • The wealthiest nations have been cushioned by extraordinary surges of credit unleashed by central banks and government spending collectively estimated at more than $8 trillion. Developing countries have yet to receive help on such a scale.
  • A longtime government finance official who worked in the Trump administration’s Treasury Department, he has displayed contempt for the World Bank and the I.M.F.
  • “The World Bank Group intends to respond forcefully and massively,” Mr. Malpass said. At the I.M.F., Ms. Georgieva said she would not hesitate to tap the institution’s $1 trillion lending capacity. “This is, in my lifetime, humanity’s darkest hour,” she declared.
  • Billions of people have lost the wherewithal to buy food, increasing malnutrition. By next year, the pandemic could push 150 million people into extreme poverty, the World Bank has warned, in the first increase in more than two decades.
  • excessive faith in a widely hailed initiative that aimed to relieve poor nations of their debt burdens to foreign creditors. In April 2020, at a virtual summit of the Group of 20, world leaders agreed to pause debt payments through the end of the year.
  • World leaders played up the program as a way to encourage poor countries to spend as needed, without worrying about their debts. But the plan exempted the largest group of creditors: the global financial services industry, including banks, asset managers and hedge funds.
  • As the pandemic spread, Pakistan raised health care spending but cut support for social service programs as it prioritized debt payments.
  • Mr. Summers recently described the debt suspension initiative as “a squirt gun meeting a massive conflagration.”
  • Private creditors maintain that poor countries have not requested relief, recognizing that credit rating agencies may treat debt suspension as a default — a status that jeopardizes their future ability to borrow.
  • the I.M.F. has allocated $500 million to cover the costs of debt suspension, while handing out more than $100 billion in fresh loans. More than $11 billion from the loan proceeds has paid off private creditors, according to a report from the Jubilee Debt Campaign.
lilyrashkind

Why the Children of Immigrants Get Ahead | Time - 0 views

time.com/...mmigrants-children-us-mobility

children immigrants US politics time

shared by lilyrashkind on 01 Jun 22 - No Cached
  • Abramitzky is a Professor of Economics and the Senior Associate Dean for the Social Sciences at Stanford University. Boustan is a Professor of Economics at Princeton University, where she also serves at the Director of Industrial Relations Section. Their new book is Streets of Gold: America's Untold of Immigrant Success
  • In paging through the profiles, we couldn’t help noticing one group of Americans who defies this trend: the children of immigrants. Sonya Poe was born in a suburb of Dallas, Texas to parents who immigrated from Mexico. “My dad worked for a hotel,” Sonya recalled. “Their goal for us was always: Go to school, go to college, so that you can get a job that doesn’t require you to work late at night, so that you can choose what you get to do and take care of your family. We’re fortunate to be able to do that.”
  • One pattern that is particularly striking in the data is that the children of immigrants raised in households earning below the median income make substantial progress by the time they reach adulthood, both for the Ellis Island generation a century ago and for immigrants today. The children of first-generation immigrants growing up close to the bottom of the income distribution (say, at the 25th percentile) are more likely to reach the middle of the income distribution than are children of similarly poor U.S.-born parents.
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  • Children of immigrants from Mexico and the Dominican Republic today are just as likely to move up from their parents’ circumstances as were children of poor Swedes and Finns a hundred years ago.
  • To conduct our analysis, we needed data that links children to parents. For the historical data, we used historical census records to link sons living in their childhood homes to census data collected 30 years later when these young men had jobs of their own.
  • Our modern data is based on federal income tax records instead. The tax records allow researchers to link children to their parents as tax dependents, and then observe these children in the tax data as adults.
  • The first striking takeaway is that, as a group, children of immigrants achieve more upward mobility than the children of U.S.-born fathers. We focus on the children of white U.S.-born fathers because the children of Black fathers tend to have lower rates of upward mobility. So, the mobility advantage that we observe for the children of immigrants would be even larger if we compared this group to the full population.
  • The second notable takeaway is that even children of parents from very poor countries like Nigeria and Laos outperform the children of the U.S.-born raised in similar households. The children of immigrants from Central American countries—countries like Guatemala, El Salvador and Nicaragua that are often demonized for contributing to the “crisis” at the southern border—move up faster than the children of the U.S.-born, landing in the middle of the pack (right next to children of immigrants from Canada).
  • Today, we might not be that surprised to learn that the children of past European immigrants succeeded. We are used to seeing the descendants of poor European immigrants rise to become members of the business and cultural elite. Many prominent leaders, including politicians like President Biden, regularly emphasize pride in their Irish or Italian heritage. But, at the time, these groups were considered the poorest of the poor. In their flight from famine, Irish immigrants are not too dissimilar from immigrants who flee hurricanes, earthquakes, and violent uprisings today.
  • One question that arises with our work is: what about children who arrive without papers? Undocumented children face more barriers to mobility than other children of immigrants. Fortunately, this group is relatively small even in recent years: only 1.5 million (or five percent) of the 32 million children of immigrant parents are undocumented today. Indeed, this number is small because many children of undocumented immigrants are born in the U.S. and thus are granted citizenship at birth.
  • What enables the children of immigrants to escape poor circumstances and move up the economic ladder? The answer we hear most often is that immigrants have a better work ethic than the US-born and that immigrant parents put more emphasis on education.
  • U.S.-born parents who were raised down the block, or in the same town. This pattern implies that the primary difference between immigrant families and the families of the U.S.-born is in where they choose to live.
  • Ironically, J.D. Vance (who is now running for Senate in Ohio on an anti-immigration platform) poses this question in his bestseller Hillbilly Elegy,aboutgrowing up in Middletown, Ohio, only 45 minutes from the border with Kentucky, the state where his family had lived for generations. For Vance, moving up the ladder meant moving out of his childhood community, a step that many Americans are unwilling to take. He went on to enlist in the Marines, and then to Ohio State and Yale Law School—“Though we sing the praises of social mobility,” he writes, “it has its downsides. The term necessarily implies a sort of movement—to a theoretically better life, yes, but also away from something.”
  • Adapted from Abramitzky and Boustan’s new book Streets of Gold: America’s Untold Story of Immigrant Success
Javier E

Our Feelings About Inequality: It's Complicated - NYTimes.com - 1 views

opinionator.blogs.nytimes.com/...out-inequality-its-complicated

inequality attitudes US government trust

shared by Javier E on 22 Apr 13 - No Cached
  • In a poll released last year by the Pew Research Center, two-thirds of Americans agreed that there were “strong conflicts between the rich and poor” — up substantially from when the question was asked in 2009
  • Americans are increasingly worried about the gap between rich and poor, but are hesitant to have the government do anything about it.
  • Our work identified a possible explanation for this seeming disconnect, and it is a sad one: the more people focused on inequality, the less they trusted the government.
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  • Democrats and Republicans agree that America faces a long-run fiscal imbalance that in the coming decades will most likely require cutting social services, raising taxes or both — policies that directly influence income distribution. Who will bear the brunt of this rebalancing will depend on whether the government uses tax and other policies to counteract rising income inequality with greater redistribution.
  • Since the 1970s, income inequality in the United States has increased at a historic rate. In 1970, the richest 1 percent of Americans enjoyed 9 percent of total national pre-tax income. In 2011, by contrast, that share had risen to 19.8 percent. And this large increase in inequality has not been softened by more progressive tax policy. Tax rates on the top 1 percent of taxpayers have fallen over the same period.
  • Between 1991 and 2010, roughly 28 percent of Americans in the General Social Survey — a continuing survey of opinions and attitudes in the United States, conducted by the University of Chicago — agreed that the federal government should “improve the standard of living of all poor Americans.” (Forty-five percent were neutral, and 27 percent agreed that “it is not the government’s responsibility, and that each person should take care of himself.”) This was a sharp decline — 5 percentage points on average — in support for redistribution relative to those surveyed between 1975 and 1990.
  • The survey has also revealed that the share of respondents who believe that the rich should pay proportionally more of their income in taxes than the poor is substantially lower now than in 1987.
  • Those who saw our tutorial became 20 percent less likely to agree that government could be trusted at least “some of the time” — a surprisingly large effect. By emphasizing to respondents the level and growth of income inequality over the last several decades, our tutorial appears to have simultaneously undercut their trust in government’s ability to fix the problem. After all, if the government let things get this bad, respondents might logically conclude that it is also unable to do much to fix the situation.
  • confidence in government has dropped over the past 30 years. From 1976 to 1989, 23 percent of respondents, on average, reported having “hardly any” confidence in Congress. Since 1990, that number has risen by more than 11 percentage points. The survey has revealed an almost identical erosion of confidence in the executive branch of the federal government.
  • On one hand, liberals can take heart in the news that Americans are deeply troubled about the current level of income inequality. On the other hand, conservatives may be glad to hear that despite this concern, Americans have a healthy skepticism that government can be trusted to do much about it.
  • Proponents of greater redistribution can probably save their breath pointing out that inequality is a problem. Instead, they face what seems to be a much more difficult task: convincing them that their government is up to the task of addressing it.
Javier E

Equal Opportunity, Our National Myth - NYTimes.com - 1 views

opinionator.blogs.nytimes.com/...-opportunity-our-national-myth

education opportunity myth equality income international economic

shared by Javier E on 17 Feb 13 - No Cached
  • Today, the United States has less equality of opportunity than almost any other advanced industrial country. Study after study has exposed the myth that America is a land of opportunity.
  • The Pew Research Center has found that some 90 percent of Americans believe that the government should do everything it can to ensure equality of opportunity.
  • the upwardly mobile American is becoming a statistical oddity. According to research from the Brookings Institution, only 58 percent of Americans born into the bottom fifth of income earners move out of that category, and just 6 percent born into the bottom fifth move into the top
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  • Perhaps a hundred years ago, America might have rightly claimed to have been the land of opportunity, or at least a land where there was more opportunity than elsewhere. But not for at least a quarter of a century. Horatio Alger-style rags-to-riches stories were not a deliberate hoax, but given how they’ve lulled us into a sense of complacency, they might as well have been.
  • government support for many state schools has been steadily gutted
  • the life prospects of an American are more dependent on the income and education of his parents than in almost any other advanced country for which there is data.
  • Discrimination, however, is only a small part of the picture. Probably the most important reason for lack of equality of opportunity is education: both its quantity and quality
  • While racial segregation decreased, economic segregation increased. After 1980, the poor grew poorer, the middle stagnated, and the top did better and better. Disparities widened between those living in poor localities and those living in rich suburbs — or rich enough to send their kids to private schools.
  • A result was a widening gap in educational performance — the achievement gap between rich and poor kids born in 2001 was 30 to 40 percent larger than it was for those born 25 years earlier
  • there are other forces at play, some of which start even before birth. Children in affluent families get more exposure to reading and less exposure to environmental hazards. Their families can afford enriching experiences like music lessons and summer camp. They get better nutrition and health care, which enhance their learning, directly and indirectly.
  • the situation is likely to get even worse
  • Economic mobility in the United States is lower than in most of Europe and lower than in all of Scandinavia.
  • students are crushed by giant student loan debts
  • at the same time that a college education is more important than ever for getting a good job.
  • Young people from families of modest means face a Catch-22: without a college education, they are condemned to a life of poor prospects; with a college education, they may be condemned to a lifetime of living at the brink.
  • increasingly even a college degree isn’t enough; one needs either a graduate degree or a series of (often unpaid) internships. Those at the top have the connections and social capital to get those opportunities
  • no one makes it on his or her own. And those at the top get more help from their families than do those lower down on the ladder
  • Without substantial policy changes, our self-image, and the image we project to the world, will diminish — and so will our economic standing and stability. Inequality of outcomes and inequality of opportunity reinforce each other — and contribute to economic weakness,
  • Policies that promote equality of opportunity must target the youngest Americans. First, we have to make sure that mothers are not exposed to environmental hazards and get adequate prenatal health care. Then, we have to reverse the damaging cutbacks to preschool education,
  • The right says that money isn’t the solution. They’ve chased reforms like charter schools and private-school vouchers, but most of these efforts have shown ambiguous results at best. Giving more money to poor schools would help. So would summer and extracurricular programs that enrich low-income students’ skills.
  • it is unconscionable that a rich country like the United States has made access to higher education so difficult for those at the bottom and middle. There are many alternative ways of providing universal access to higher education, from Australia’s income-contingent loan program to the near-free system of universities in Europe.
  • A more educated population yields greater innovation, a robust economy and higher incomes — which mean a higher tax base. Those benefits are, of course, why we’ve long been committed to free public education through 12th grade. But while a 12th-grade education might have sufficed a century ago, it doesn’t today
Javier E

Understanding Syria: From Pre-Civil War to Post-Assad - William R. Polk - The Atlantic - 0 views

www.theatlantic.com/...281989

syria war history

shared by Javier E on 15 Dec 13 - No Cached
  • Syria is a small, poor, and crowded country. On the map, it appears about the size of Washington state or Spain, but only about a quarter of its 185,000 square kilometers is arable land. That is, “economic Syria” is about as large as a combination of Maryland and Connecticut or Switzerland.
  • Except for a narrow belt along the Mediterranean, the whole country is subject to extreme temperatures that cause frequent dust storms and periodic droughts. Four years of devastating drought from 2006 to 2011 turned Syria into a land like the American “dust bowl” of the 1930s.
  • The most important physical aspect of these storms, as was the experience in America in the 1930s, was the removal of the topsoil. Politically, they triggered the civil war.
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  • Even the relatively favored areas had rainfall of just 20 to 40 centimeters (8 to 15 inches)—where 20 centimeters (8 inches) is regarded as the absolute minimum to sustain agriculture—and the national average was less than 10 centimeters (4 inches)
  • Considering only “agricultural Syria,” the population is about five times as dense as Ohio or Belgium, but it does not have Ohio’s or Belgium’s other means of generating income.
  • Syria is not just a piece of land; it is densely populated. When I first visited Syria in 1946, the total population was less than 3 million. In 2010, it reached nearly 24 million.
  • The bottom line is that the population/resource ratio is out of balance. While there has been a marginal increase of agricultural land and more efficient cropping with better seed, neither has kept up with population growth.
  • During Ottoman rule the population was organized in two overlapping ways. First, there was no “Syria” in the sense of a nation-state, but rather provinces (Turkish: pashaliqs) that were centered on the ancient cities. The most important of these were Damascus, which may be the oldest permanently settled city in the world today, and Aleppo.
  • throughout its centuries of rule, the Ottoman Empire generally was content to have its subjects live by their own codes of behavior. It did not have the means or the incentive to intrude into their daily lives. Muslims, whether Turk or Arab or Kurd, shared with the imperial government Islamic mores and law. Other ethnic/religious “nations” (Turkish: millet) were self-governing except in military and foreign affairs.
  • the same groups also moved into mainly Muslim cities and towns, where they tended to live in more or less segregated neighborhoods that resembled medieval European urban ghettos or modern American “Little Italys” or “Chinatowns.”
  • Since this system was spelled out in the Quran and the Traditions (Hadiths) of the Prophet, respecting it was legally obligatory for Muslims. Consequently, when the Syrian state took shape, it inherited a rich, diverse, and tolerant social tradition.
  • the French created a “Greater” Lebanon from the former autonomous adjunct provinces (Turkish: sanjaqs) of Mount Lebanon and Beirut. To make it their anchor in an otherwise hostile Levant, they aimed both to make it Christian-dominated and big enough to exist as a state. But these aims were incompatible: the populations they added, taken from the pashaliq of Damascus, were mainly Muslim, so the French doomed Lebanon to be a precariously unbalanced society.
  • the French reversed course. They united the country as defined in the mandate but attempted to change its social and cultural orientation. Their new policy aimed to supplant the common language, Arabic, with French, to make French customs and law the exemplar, to promote Catholicism as a means to undercut Islam, and to favor the minorities as a means to control the Muslim majority. It was inevitable that the native reaction to these intrusions would be first the rise of xenophobia and then the spread of what gradually became a European style of nationalism.
  • When French policies did not work and nationalism began to offer an alternate vision of political life, the French colonial administration fell back on violence. Indeed throughout the French period—in contrast to the relatively laissez-faire rule of the Ottoman Empire—violence was never far below the outward face of French rule.
  • the “peace” the French achieved was little more than a sullen and frustrated quiescence; while they did not create dissension among the religious and ethnic communities, the French certainly magnified it and while they did not create hostility to foreigners, they gave the native population a target that fostered the growth of nationalism. These developments have lingered throughout the last 70 years and remain powerful forces today.
  • in the years after the French were forced out, coup leader after military dictator spoke in nationalist rhetoric but failed to lead his followers toward “the good life.”
  • for three and a half years, Syria became a part of the United Arab Republic.
  • Union did not work, so in 1961 Syrians were thrown back on their own resources. A fundamental problem they faced was what it meant to be a Syrian.
  • The more conservative, affluent, and Westernized nationalists believed that nationhood had to be built not on a religious but on a territorial base. That is, single-state nationalism (Arabic: wataniyah) was the focus of Syria’s statehood.
  • Their program, however, did not lead to success; its failure opened the way for a redefinition of nationalism as pan-Arab or folk nationalism (Arabic: qawmiyah). As it was codified by the Baath Party, it required that Syria be considered not a separate nation-state but a part of the whole Arab world and be domestically organized as a unified, secular, and at least partly Westernized state. This was a particularly difficult task because the dominant Muslim community, initially as a result of French rule and later as a result of domestic turbulence and foreign interference, regarded the members of the minority communities, particularly the Jewish community, as actual or potential turncoats.
  • as Syrians struggled for a sense of identity and came to suspect social difference and to fear the cooperation of minorities with foreigners, being an Alawi or a Christian or a Jew put people under a cloud. So, for Hafez al-Assad, the secular, nationalist Baath Party was a natural choice
  • Their answer was to try to bridge the gaps between rich and poor through a modified version of socialism, and between Muslims and minorities through a modified concept of Islam. Islam, in their view, needed to be considered politically not as a religion but as a manifestation of the Arab nation. Thus, the society they wished to create, they proclaimed, should be modern (with, among other things, equality for women), secular (with faith relegated to personal affairs), and defined by a culture of “Arabism” overriding the traditional concepts of ethnicity.
  • The “Resurrection” (Arabic: Baath) Party had its origins, like the nationalist-communist Vietnamese movement, in France. Two young Syrians, one a Christian and the other a Sunni Muslim, who were then studying in Paris were both attracted to the grandeur of France and appalled by the weakness of Syria. Like Ho Chi Minh, they wanted to both become like France and get the French out of their nation. Both believed that the future lay in unity and socialism. For Michel Aflaq and Salah Bitar, the forces to be defeated were “French oppression, Syrian backwardness, a political class unable to measure up to the challenge of the times,”
  • After Assad’s assault in 1982, the Syrian city of Hama looked like the Iraqi city of Fallujah after the American assault in 2004. Acres of the city were submerged under piles of rubble. But then, like Stalingrad after the German attack or Berlin after the Russian siege, reconstruction began. In a remarkable series of moves, Hafez al-Assad ordered the rubble cleared away, built new highways, constructed new schools and hospitals, opened new parks, and even, in a wholly unexpected conciliatory gesture, erected two huge new mosques. He thus made evident what had been his philosophy of government since he first took power: help the Syrian people to live better provided only that they not challenge his rule. In his thought and actions, his stern and often-brutal monopoly of power, he may be compared to the ruling men, families, parties, and establishments of Chinese, Iranian, Russian, Saudi Arabian, Vietnamese, and numerous other regimes.
  • Hafez al-Assad did not need to wait for leaks of documents: his intelligence services and international journalists turned up dozens of attempts by conservative, oil-rich Arab countries, the United States, and Israel to subvert his government. Most engaged in “dirty tricks,” propaganda, or infusions of money, but it was noteworthy that in the 1982 Hama uprising, more than 15,000 foreign-supplied machine guns were captured, along with prisoners including Jordanian- and CIA-trained paramilitary forces (much like the jihadists who appear so much in media accounts of 2013 Syria). And what he saw in Syria was confirmed by what he learned about Western regime-changing elsewhere.
  • As Iraq “imploded” in coups beginning in 1958 and morphed into Saddam Husain’s regime, the Syrians came to regard it as an enemy second only to Israel.
  • During the rule of the two Assads, Syria made considerable progress. By the eve of the civil war, Syrians enjoyed an income (GDP) of about $5,000 per capita. That was nearly the same as Jordan’s, roughly double the income per capita of Pakistan and Yemen, and five times the income of Afghanistan, but it is only a third that of Lebanon, Turkey, or Iran
  • In 2010, savaged by the great drought, GDP per capita had fallen to about $2,900, according to UN data. Before the civil war—and except in 2008 at the bottom of the drought, when it was zero—Syria’s growth rate hovered around 2 percent,
  • In social affairs, nearly 90 percent of Syrian children attended primary or secondary schools and between eight and nine in 10 Syrians had achieved literacy. On these measures, Syria was comparable to Iran, Saudi Arabia, and Libya despite having far fewer resources to employ.
  • Like his father, Bashar sought to legitimize his regime through elections, but apparently he never intended, and certainly did not find, a way satisfactory (to the public) and acceptable (to his regime) of enlarged political participation.
  • The lack of political participation, fear of public demands, and severe police measures made the regime appear to be a tyranny
  • This and its hostility to Israel led to large-scale, if covert, attempts at regime change by outside powers including the United States. These acts of subversion became particularly pronounced during the second Bush administration.
  • between 2 and 3 million of Syria’s 10 million rural inhabitants were reduced to “extreme poverty.”  
  • Four years of devastating drought beginning in 2006 caused at least 800,000 farmers to lose their entire livelihood and about 200,000 simply abandoned their lands, according to the Center for Climate & Security. In some areas, all agriculture ceased. In others, crop failures reached 75 percent. And generally as much as 85 percent of livestock died of thirst or hunger. Hundreds of thousands of Syria’s farmers gave up, abandoned their farms, and fled to the cities and towns
  • Syria was already a refuge for a quarter of a million Palestinians and about 100,000 Iraqis who had fled the war and occupation. Formerly prosperous farmers were lucky to get jobs as hawkers or street sweepers. And in the desperation of the times, hostilities erupted among groups that were competing just to survive.
  • And so tens of thousands of frightened, angry, hungry, and impoverished former farmers were jammed into Syria’s towns and cities, where they constituted tinder ready to catch fire.
  • Instead of meeting with the protesters and at least hearing their complaints, the government saw them as subversives. The lesson of Hama must have been at the front of the mind of every member of the Assad regime. Failure to act decisively, Hama had shown, inevitably led to insurrection. Compromise could come only after order was assured. So Bashar followed the lead of his father. He ordered a crackdown. And the army, long frustrated by inaction and humiliated by its successive defeats in confrontation with Israel, responded violently. Its action backfired. Riots broke out all over the country. As they did, the government attempted to quell them with military force. It failed. So, during the next two years, what had begun as a food and water issue gradually turned into a political and religious cause.
  • we don’t know much about the rebels. Hundreds of groups and factions—called “brigades” even when they are just a dozen or so people—have been identified. Some observes believe that there are actually over 1,000 brigades. A reasonable guess is that, including both part-time and full-time insurgents, they number about 100,000 fighters.
  • In Syria, quite different causes of splits among the brigades are evident. To understand the insurgency there, we must look carefully at the causes. The basis is religion
  • During the course of the Assad regime, the interpretation of Islam was undergoing a profound change. This was true not only of Syria but also of understanding, practice, and action in many other areas of the world.
  • tens of thousands of young foreigners flocked to Syria to fight for what they see as a religious obligation (Arabic: fi sabili’llah).
  • in Syria, while many Muslims found the Assad regime acceptable and many even joined its senior ranks, others saw its Alawi and Christian affiliations, and even its secularism and openness to Muslim participation, insupportable.
  • The foreign jihadists, like the more recent nationalists, put their emphasis on a larger-than-Syria range. For them, it is a folk nationalism not only to the Arab world but also to the wider world of Islam, affecting a billion people across the globe. What they seek is a restored Islamic world, a Dar ul-Islam, or a new caliphate.
  • the aims of the two broad groups—the Syrians and the foreigners—have grown apart in a way similar to the split that occurred in Arab nationalism. The Syrians focus on Syria and seek the overthrow of the Assad regime much as their fathers and grandfathers focused on the task of getting the French out of their country—their watan. Their nationalism is single-country oriented
  • all the rebels regard the conflict in Syria as fundamentally a religious issue. Particularly for the native rebels, as I have pointed out, the religious issue is overlaid by ethnic complexities.
  • It would be a mistake to regard the Syrian war, as some outside observers have done, as a fight between the forces of freedom and tyranny. If the opponents of the regime are fighting for some form of democracy, they have yet to make their voices heard.
  • as in Afghanistan, they have fought one another over territory, access to arms, leadership, and division of spoils as bitterly as they have fought their proclaimed enemy. This fracturing has made them impossible to defeat—as the Russians experienced in Afghanistan—but also, so far at least, incapable of governing on a national scale. But they are moving in that direction.
  • All observers agree that the foreign-controlled and foreign-constituted insurgent groups are the most coherent, organized, and effective. This is little short of astonishing as they share no common language and come from a wide variety of cultures.
  • Paradoxically, governments that would have imprisoned the same activists in their own countries have poured money, arms, and other forms of aid into their coffers. The list is long and surprising in its makeup: it includes Turkey; the conservative Arab states, particularly Qatar and Saudi Arabia; the EU member states; and the U.S.
  • The United States has a long history of covertly aiding insurgents in Syria, and has engaged in propaganda, espionage, and various sorts of dirty tricks. The rebels, naturally, have regarded the aid they’ve received as insufficient, while the government has regarded it as a virtual act of war. Both are right: it has not been on a scale that has enabled the rebels to win, but it is a form of action that, had another country engaged in it, seeking to overthrow the government, any American or European administration would have regarded as an act of war under international law.
  • Such covert intervention, and indeed overt intervention, is being justified on two grounds, the first being that the Syrian government is a tyranny. By Western standards, it is undoubtedly an authoritarian regime
  • However, the standards Western nations proclaim have been applied in a highly selective way. The EU and the U.S. enjoy cordial and mutually beneficial relations with dozens of tyrannical governments including most of the countries now attempting to regime-change Syria.              
  • Senior rebels have publicly threatened to carry out a genocide of the country’s main ethnic/religious minority, the Alawis. Scenes being enacted in Syria today recall the massacres and tortures of the wars of religion in 16th- and 17th-century Europe.
  • Most urgent in the minds of the EU and the U.S. is the second justification for intervention: the Syrian government is charged with using illegal chemical weapons. This is a very serious charge. However, doubts remain about who actually used the weapons. And, more importantly, even though the weapons are indeed horrible and are now generally considered illegal, several other states (the U.S., Israel, Egypt, and Iraq) have used them. Terrible as they are, they are only a small part of the Syrian problem—more than 99 percent of the casualties and all of the property damage in the war have been the result of conventional weapons. Getting rid of chemical weapons will neither in and of itself stop the war nor create conditions favorable to a settlement.
  • the cost of the war has been immense. And, of course, it is not over. We have only guesses on the total so far. One estimate is that the war has cost Syria upwards of $150 billion. Whole cities now resemble Stalingrad or Berlin in World War II. More than 2 million people have fled abroad while more than 4 million are internal refugees, remaining in Syria.
  • Lebanon. Even though there is little fighting there, the conflict in Syria is estimated to have cost that little country about $7.5 billion and doubled unemployment to 20 percent. About 1 million Lebanese were already judged by the World Bank as “poor,” and an additional 170,000 are now thought to have been pushed into poverty. The Syrian refugee population in the country has reached at least 1 million, making Syrians now almost a third of the total Lebanese population.
  • In Jordan, the story is similar. Half a million refugees are camped out there. One refugee encampment in the country houses over 100,000 people and has become Jordan’s fifth-largest city
  • However reprehensible the Syrian government may be in terms of democracy, it has not only given refugees and minorities protection but also maintained the part of Syria that it controls as a secular and religiously ecumenical state.
  • Tragic as these numbers are—the worst for nearly a century—factored into them is that Syria has lost the most precious assets of poor countries: most of the doctors and other professionals who had been painstakingly and expensively educated during the last century
  • Even more “costly” are the psychological traumas: a whole generation of Syrians have been subjected to either or both the loss of their homes and their trust in fellow human beings. Others will eventually suffer from the memory of what they, themselves, have done during the fighting. Comparisons are trivial and probably meaningless, but what has been enacted—is being enacted—in Syria resembles the horror of the Japanese butchery of Nanjing in World War II and the massacres in the 1994 Hutu-Tutsi conflict in Rwanda.
  • How the victims and the perpetrators can be returned to a “normal life” will be the lingering but urgent question of coming generations in Syria and elsewhere.
  • one in four or five people in the world today are Muslim: roughly 1.4 billion men, women, and children. That whole portion of the world’s population has its eyes on Syria. What happens there is likely to have a ripple effect across Asia and Africa. Thus, even though it is a small and poor country, Syria is in a sense a focal point of world affairs.
  • Unlike the Iraq and Afghan wars, the Syrian conflict will also have a “blowback” effect on the countries from which the Muslim fundamentalist insurgents come. It is in recognition of this fact that Russian President Vladimir Putin decided to intervene in the Syrian war.
  • Even if fighting dies down, “lasting and bitter war,” like the wars in Iraq and Afghanistan—regardless of what American and European politicians say or even hope—will necessarily involve “boots on the ground.” That is, it will be fought with guerrilla and terrorist tactics on the rebel side against the now-typical counterinsurgency methods on the other side.
  • Javier E on 15 Dec 13
     
    "How drought, foreign meddling, and long-festering religious tensions created the tragically splintered Syria we know today. "
Javier E

An Ancient Civics Lesson - NYTimes.com - 0 views

www.nytimes.com/...an-ancient-civics-lesson.html

class conflict inequality poor rich politics model

shared by Javier E on 20 Mar 15 - No Cached
  • This range of ancient options suggests that it is pointless to imagine a politics in which no class is dominant or one in which the interests of different classes don’t sometimes conflict. History and philosophy alike counsel that the most practical course is to moderate class conflict, not by pretending it away, but through the self-assertion of the weaker classes and institutionalized recognition of their interests.
  • ANCIENT Greek and Roman politics rested on a conundrum. Lest they undermine social peace, the poor could not routinely threaten the lives or property of the rich. But unless the laws were fair enough to the poor, why should the plebs respect them?
  • Greeks and Romans addressed this challenge — one that we continue to face — with three distinct models. Athenian democracy empowered the poor, while employing the rich to serve; Roman republicanism empowered the rich, while building in special protections for the poor; and the political theory of Aristotle imagined a new politics of what he called the “middling” class.
Javier E

Who Turned My Blue State Red? - The New York Times - 0 views

www.nytimes.com/...-turned-my-blue-state-red.html

safety net government benefits government GOP Democratic party poor voters trends

shared by Javier E on 21 Nov 15 - No Cached
  • IT is one of the central political puzzles of our time: Parts of the country that depend on the safety-net programs supported by Democrats are increasingly voting for Republicans who favor shredding that net.
  • The temptation for coastal liberals is to shake their heads over those godforsaken white-working-class provincials who are voting against their own interests.
  • this reaction misses the complexity of the political dynamic that’s taken hold in these parts of the country. It misdiagnoses the Democratic Party’s growing conundrum with working-class white voters. And it also keeps us from fully grasping what’s going on in communities where conditions have deteriorated
  • ...17 more annotations...
  • the people who most rely on the safety-net programs secured by Democrats are, by and large, not voting against their own interests by electing Republicans. Rather, they are not voting, period. They have, as voting data, surveys and my own reporting suggest, become profoundly disconnected from the political process.
  • The people in these communities who are voting Republican in larger proportions are those who are a notch or two up the economic ladder — the sheriff’s deputy, the teacher, the highway worker, the motel clerk, the gas station owner and the coal miner. And their growing allegiance to the Republicans is, in part, a reaction against what they perceive, among those below them on the economic ladder, as a growing dependency on the safety net, the most visible manifestation of downward mobility in their declining towns.
  • After having her first child as a teenager, marrying young and divorcing, Ms. Dougherty had faced bleak prospects. But she had gotten safety-net support — most crucially, taxpayer-funded tuition breaks to attend community college, where she’d earned her nursing degree.
  • She landed a steady job at a nearby dialysis center and remarried. But this didn’t make her a lasting supporter of safety-net programs like those that helped her. Instead, Ms. Dougherty had become a staunch opponent of them. She was reacting, she said, against the sense of entitlement she saw on display at the dialysis center
  • “People waltz in when they want to,” she said, explaining that, in her opinion, there was too little asked of patients. There was nothing that said “‘You’re getting a great benefit here, why not put in a little bit yourself.’ ” At least when she got her tuition help, she said, she had to keep up her grades. “When you’re getting assistance, there should be hoops to jump through so that you’re paying a price for your behavior,” she said. “What’s wrong with that?”
  • these voters are consciously opting against a Democratic economic agenda that they see as bad for them and good for other people — specifically, those undeserving benefit-recipients who live nearby.
  • Where opposition to the social safety net has long been fed by the specter of undeserving inner-city African-Americans — think of Ronald Reagan’s notorious “welfare queen” — in places like Pike County it’s fueled, more and more, by people’s resentment over rising dependency they see among their own neighbors, even their own families.
  • This political disconnect among lower-income Americans has huge ramifications — polls find nonvoters are far more likely to favor spending on the poor and on government services than are voters, and the gap grows even larger among poor nonvoters
  • THAT pattern is right in line with surveys, which show a decades-long decline in support for redistributive policies and an increase in conservatism in the electorate even as inequality worsens. There has been a particularly sharp drop in support for redistribution among older Americans,
  • researchers such as Kathryn Edin, of Johns Hopkins University, found a tendency by many Americans in the second lowest quintile of the income ladder — the working or lower-middle class — to dissociate themselves from those at the bottom, where many once resided. “There’s this virulent social distancing — suddenly, you’re a worker and anyone who is not a worker is a bad person,” said Professor Edin. “They’re playing to the middle fifth and saying, ‘I’m not those people.’ ”
  • Meanwhile, many people who in fact most use and need social benefits are simply not voting at all. Voter participation is low among the poorest Americans, and in many parts of the country that have moved red, the rates have fallen off the charts. West Virginia ranked 50th for turnout in 2012; also in the bottom 10 were other states that have shifted sharply red in recent years, including Kentucky, Arkansas and Tennessee.
  • The political upshot is plain, Mr. Cauley added. “It’s not the people on the draw that’s voting against” the Democrats, he said. “It’s everyone else.”
  • low turnout by poor Kentuckians explained why the state’s Obamacare gains wouldn’t help Democrats. “I remember being in the room when Jennings was asked whether or not Republicans were afraid of the electoral consequences of displacing 400,000-500,000 people who have insurance,” State Auditor Adam Edelen, a Democrat who lost his re-election bid this year, told Joe Sonka, a Louisville journalist. “And he simply said, ‘People on Medicaid don’t vote.’
  • Republicans, of course, would argue that the shift in their direction among voters slightly higher up the ladder is the natural progression of things — people recognize that government programs are prolonging the economic doldrums and that Republicans have a better economic program.
  • it means redoubling efforts to mobilize the people who benefit from the programs. This is no easy task with the rural poor, who are much more geographically scattered than their urban counterparts. Not helping matters in this regard is the decline of local institutions like labor unions — while the United Mine Workers of America once drove turnout in coal country, today there is not a single unionized mine still operating in Kentucky.
  • it also means reckoning with the other half of the dynamic — finding ways to reduce the resentment that those slightly higher on the income ladder feel toward dependency in their midst. One way to do this is to make sure the programs are as tightly administered as possible. Instances of fraud and abuse are far rarer than welfare opponents would have one believe, but it only takes a few glaring instances to create a lasting impression
  • The best way to reduce resentment, though, would be to bring about true economic growth in the areas where the use of government benefits is on the rise,
sgardner35

India's Move Against the Poor - The New York Times - 0 views

www.nytimes.com/...ias-move-against-the-poor.html

india poor new york times

shared by sgardner35 on 18 Jan 16 - No Cached
  • The Haryana Panchayati Raj (Amendment) Act disqualifies from local political office citizens who have been formally charged with serious crimes, citizens who are behind on loan payments to rural cooperative banks, citizens who haven’t paid their electricity bills, citizens who don’t have a functional lavatory at home and citizens who lack certain educational qualifications.
  • For that reason, the Supreme Court’s recent decision upholding the law, “Rajbala and Others vs. the State of Haryana and Others,” is a landmark in conservative jurisprudence and a dangerous departure from the ideal of a participatory democracy.
  • And it paid off: India has had more than six decades of stable, elected governance.So why, then, would the Haryana legislature try to fix something that wasn’t broken? And it’s not just Haryana: Rajasthan, a much larger state, passed a bill with similar educational requirements last March.
  • ...3 more annotations...
  • Yet the two-judge bench of the Supreme Court, citing judicial restraint, stated that it was its business to examine not the wisdom of the bill, but only its constitutionality: The judges would strike down the law only if the Haryana legislature had exceeded its authority in passing it, or if the law violated the fundamental right to equality of those it targeted by discriminating against them in ways that were arbitrary or irrational.
  • Populist in idiom rather than intent, the B.J.P. appears to be using these two states as laboratories in which to test the chances of a broader conservative move to limit the political participation of the poor.
  • This vision of solid citizens leading the shiftless poor toward civic virtue is un-republican: It constrains liberty, corrodes equality and mocks fraternity
Javier E

Failure Is an Option: Does History Forecast Disaster for the United States? - The Atlantic - 1 views

www.theatlantic.com/...258846

politics history

shared by Javier E on 23 Jun 12 - Cached
  • it is clear that human societies do not progress inevitably toward greater wealth. Creating the conditions in which self-interest will foster economic development is harder than optimistic Enlightenment thinkers believed. Economic growth is not predestined: Many countries have seen long-term declines in standards of living, as did Argentina in the twentieth century. Others, such as large parts of Africa, seem mired in strife and poverty. With even the United States and Western Europe facing economic stagnation, burdensome debt levels, unfavorable demographics, and rising global competition, it seems that sustained stability and prosperity may be the historical exception rather than the rule.
  • Why some societies stagnate while others thrive is the question addressed by economist Daron Acemoglu and political scientist James Robinson in Why Nations Fail: The Origins of Power, Prosperity, and Poverty.
  • differences, Acemoglu and Robinson argue, can all be explained by institutions. Long-lasting institutions, not short-term government policies, are the key determinant of societal outcomes. Development is not as simple as adopting a smarter set of economic policies: Instead, "the main obstacle to the adoption of policies that would reduce market failures and encourage economic growth is not the ignorance of politicians but the incentives and constraints they face from the political and economic institutions in their societies."
  • ...30 more annotations...
  • Acemoglu and Robinson outline a theory of how economic and political institutions shape the fate of human societies. They reinterpret the rise and fall of civilizations throughout history, showing how differences in institutions interact with changing circumstances to produce development or stagnation.
  • It also has implications for the contemporary United States, where increasing inequality and the growing influence of money in politics threaten to reshape our political institutions.
  • In more fortunate countries, pluralistic political institutions prevent any one group from monopolizing resources for itself, while free markets empower a large class of people with an interest in defending the current system against absolutism. This virtuous circle, which first took form in seventeenth-century England, is the secret to economic growth.
  • Economic institutions are themselves the products of political processes, which depend on political institutions. These can also be extractive, if they enable an elite to maintain its dominance over society, or inclusive, if many groups have access to the political process. Poverty is not an accident: "[P]oor countries are poor because those who have power make choices that create poverty." Therefore, Acemoglu and Robinson argue, it is ultimately politics that matters.
  • The logic of extractive and inclusive institutions explains why growth is not foreordained. Where a cohesive elite can use its political dominance to get rich at the expense of ordinary people, it has no need for markets and free enterprise, which can create political competitors. In addition, because control of the state can be highly lucrative, infighting among contenders for power produces instability and violence. This vicious circle keeps societies poor
  • Countries differ in their economic success because of their different institutions, the rules influencing how the economy works, and the incentives that motivate people," write Acemoglu and Robinson. Extractive institutions, whether feudalism in medieval Europe or the use of schoolchildren to harvest cotton in contemporary Uzbekistan, transfer wealth from the masses to elites. In contrast, inclusive institutions -- based on property rights, the rule of law, equal provision of public services, and free economic choices -- create incentives for citizens to gain skills, make capital investments, and pursue technological innovation, all of which increase productivity and generate wealth.
  • Acemoglu and Robinson differentiate their account from alternatives that they label the "culture," "geography," and "ignorance" hypotheses.
  • An example of the first is Max Weber's famous argument that Calvinism lay at the roots of capitalist development
  • the best-known recent example of the second is Jared Diamond's explanation of the Spanish Conquest as the inevitable outcome of geographic differences between Eurasia and the Americas.
  • Most economists, Acemoglu and Robinson assert, subscribe to the ignorance hypothesis, according to which "poor countries are poor because they have a lot of market failures and because economists and policymakers do not know how to get rid of them." According to this view, development can be engineered through technocratic policies administered by enlightened experts.
  • this focus on policy obscures the fundamental importance of politics.
  • Their perspective is informed by New Institutional Economics, an approach developed in the last quarter of the twentieth century, and associated with prominent economists such as Douglass North and Oliver Williamson, that focuses on how economic forces are mediated by institutions such as political systems and legal codes
  • A state based on extractive institutions, whether the Kuba Kingdom of seventeenth-century Central Africa or more recently the Soviet Union, can generate growth, especially when starting from low levels of development. But in most of these cases, the ruling elite is unwilling to allow inclusive economic institutions because they would threaten its political supremacy; the inevitable result is economic stagnation.
  • This leaves open the question of why some societies end up with inclusive rather than extractive institutions -- why some are rich and some are poor. The answer, according to Acemoglu and Robinson, is that institutions evolve -- and that history is messy.
  • Institutions change in subtle ways over time, allowing societies to drift apart. When major shocks occur, small differences in institutions can send societies down vastly different historical paths.
  • Early modern England, France, and Spain were all feudal societies with power-hungry monarchs. But the English Parliament had slightly more power than its continental relatives; as a result, the crown was unable to monopolize trade with the Americas, which made many merchants rich instead; in turn, this new commercial class became an important part of the coalition that overthrew James II in 1688, successfully fighting off absolutism. In Spain, by contrast, the monarchy controlled overseas trade, quashed internal challenges to its authority, and maintained extractive economic institutions -- and the country went into long-term decline. Crucially, Acemoglu and Robinson remind us that these outcomes were not preordained. James II might have suppressed the Glorious Revolution, or the Spanish Armada might have succeeded a century earlier. History is like that.
  • In this light, the material prosperity of the modern world, unevenly distributed though it is, is a fortunate historical accident.
  • But inclusive institutions can also break down. In the late thirteenth and early fourteenth centuries, a small group of families transformed Venice's semi-democratic institutions into a hereditary aristocracy and then monopolized long-distance trade, spelling the end of the city-state's economic expansion
  • Acemoglu and Robinson, by contrast, examine why nations fail. Societies, in their telling, are like Tolstoy's families: The success stories are similar -- pluralist democracies with regulated capitalist economies -- but failure comes in different forms. There are many ways in which elites can impose extractive institutions that cripple economic development.
  • The United States is one of the happy families of Why Nations Fail. Although our institutions have often been deeply flawed, Acemoglu and Robinson show how crucial moments in history, from Jamestown to the Progressive Era to the civil-rights movement, have led to the expansion of political democracy and economic opportunity.
  • Rather than as a series of inevitable triumphs, however, this history can also be seen as a warning -- that our institutions are fragile, always at risk of being subverted by elites seeking to exploit political power for their narrow economic ends. That risk has reappeared today.
  • The power of the financial sector is only one example of the broader threat to our inclusive political institutions: namely, the ability of the economic elite to translate their enormous fortunes directly into political power. In the wake of the Supreme Court's 2010 decision in Citizens United, super PACs can mobilize unlimited amounts of money--and can accept contributions from 501(c)4 organizations, which do not have to identify their donors.
  • This may seem like a level playing field. But money is not distributed evenly. American Crossroads, for example, has consistently raised more than 90 percent of its funds from billionaires (with a "b"). The recent, breathtaking rise in inequality has put unprecedented resources at the disposal of the super-rich. With the ability to secretly invest unlimited sums in political activities, they now have the opportunity to swamp all other participants in American politics.
  • Rising inequality and deregulation of political spending have made possible a new kind of class warfare. The 1 percent can blanket the airwaves, install their chosen representatives, and sway public policy in their favor.
  • The most direct way to translate political power into cold, hard cash is to advocate for lower taxes. Republican presidential candidates spent the past year competing to offer the most bountiful tax cuts to the super-rich
  • Showering goodies on the rich would require draconian cuts to Social Security and Medicare -- programs that are popular among the Tea Party rank and file. Republicans' current anti-tax orthodoxy reflects the interests of their wealthy funders rather than their middle-income base.
  • As Warren Buffett observed, "there's been class warfare going on for the last twenty years, and my class has won." This should be little surprise: "My side has had the nuclear bomb. We've got K Street, we've got lobbyists, we've got money on our side."
  • Supreme Court justices appointed by Republican presidents were instrumental in unleashing unlimited corporate political spending in Citizens United, accelerating the concentration of political power in the hands of the super-rich.
  • The most potent bulwark of inclusive institutions is probably the rich variety of influential interest groups that all have the ability to participate in politics. Still, the accumulation of huge fortunes and their deployment for political ends has changed the nature of our political institutions. Funding by the economic elite is a major reason why Republicans advocate transfers from ordinary people to the rich in the form of tax cuts and reductions in government services -- and why Democrats have been dragged to the right along with the GOP
  • Acemoglu recently said, "We need noisy grassroots movements to deliver a shock to the political system," citing both the Tea Party and Occupy Wall Street as potentially helpful developments. As he recognized, however, the one with more staying power -- the Tea Party -- has been co-opted by well-funded, elite-dominated groups (including Americans for Prosperity). If a popular movement can be bankrolled as easily as an attack ad, it is hard to see what money can't buy in politics. The next test for America will be whether our political system can fend off the power of money and remain something resembling a real democracy -- or whether it will become a playground where a privileged elite works out its internal squabbles.
woodlu

The fruits of growth - Extreme poverty is history in China, officials say | China | The... - 1 views

www.economist.com/...history-in-china-officials-say

shared by woodlu on 14 Jan 21 - No Cached
  • EARLY IN DECEMBER China announced that it had eradicated extreme poverty within its territory.
  • some 800m people in China have escaped penury in the past four decades.
  • Never before in the country’s history has destitution come anywhere close to being eliminated.
  • ...42 more annotations...
  • Speaking frankly, it’s a lie,” says Liang Yong, a gruff villager. The official investigation of Ziyun’s economy was, he says, perfunctory.
  • Provincial leaders popped into his village, rendered their verdict that it had left poverty behind and then sped off. “It’s a show. In our hearts we all know the truth,”
  • Pork is pricey these days, so he eats meat just a couple of times a week. After paying his two children’s school fees, he has little money left.
  • He is poorer than many others in China, especially in its cities.
  • But the ability to scrape enough together for meat, education and heating marks Mr Liang as someone who has in fact left extreme poverty
  • Sceptics understandably ask whether China fiddled its numbers in order to win what it calls the “battle against poverty”.
  • It has regularly raised the official poverty line, which, accounting for living costs, is about $2.30 a day at prices prevailing in 2011.
  • Poverty lines in rich countries are much higher: the equivalent line in America is about $72 a day for a four-member household at 2020 prices.)
  • In 1978, shortly after Mao’s death, nearly 98% of those in the countryside lived in extreme poverty, by China’s current standards. By 2016 that was down to less than 5%
  • It decollectivised agriculture, giving farmers an incentive to produce more. It allowed people to move around the country to find work. It gave more freedom to entrepreneurs. It helped by building roads, investing in education and courting foreign investors. Its goal was to boost the economy;
  • The government’s approach changed in 2015 when Xi Jinping, its leader, vowed to eradicate the last vestiges of extreme poverty by the end of 2020.
  • tried to encourage personal initiative by rewarding poor people who found ways of bettering their lot
  • They spent public money widely.
  • I
  • n 2020 the allocation per head was more than 26,000 yuan
  • One of the biggest challenges has been the terrain where the poor live.
  • about 30% of the country’s total—that were designated as poverty-stricken when Mr Xi began his anti-poverty campaign were all mainly rural. Most were mountainous or on inhospitable land
  • to introduce industry
  • mostly modern agriculture.
  • government created a 25-hectare zone for growing and processing shiitake mushrooms
  • the shiitake are a cash crop, letting them earn about 80 yuan a day, a decent wage.
  • In the 1980s China broke up communal farms, letting people strike out on their own. Now the government wants them to pool their resources again
  • turning farmers into “shareholders”
  • Residents get stakes in new rural enterprises, which, all going well, will pay dividends.
  • The Luomai shiitake farm is run by China Southern Power Grid, a state-owned firm. But there is a risk that as the anti-poverty campaign fades away, some projects will fizzle.
  • The second approach to helping hard-up villages was more radical: moving inhabitants to better-connected areas.
  • 2016 and 2020 officials relocated about 10m people.
  • The government concluded that it was too costly to provide necessary services, from roads to health care, to the most remote villages
  • A frequent problem after moving people into such housing is finding work for them.
  • the government called on local officials to arrange jobs for at least one member of each household.
  • with her new surroundings. There is a good school just across the street, which is far better for her child.
  • A bigger challenge is relative deprivation, a problem abundantly evident to anyone who has travelled between the glitzy coastal cities and the drabber towns of the hinterland.
  • recent study by Chinese economists concluded that the “subjective poverty line” in rural areas was about 23 yuan per day, nearly twice the amount below which a person would be officially classified as poor.
  • namely setting the relative poverty line at half the median income level. It suggests that about a third of rural Chinese still see themselves as poor.
  • If poverty is calculated this way it becomes almost impossible to eliminate,
  • China does not count any poverty in its cities because welfare safeguards supposedly help those without money.
  • But workers who have moved from the countryside lack the right documentation for ready access to urban welfare.
  • And for any city-dweller, support is meagre. In relative terms about a fifth of China’s urban residents can be classified as poor,
  • To reduce relative poverty, China needs different tactics from the ones used in its campaign against extreme poverty.
  • policies for which it has shown little eagerness.
  • On the streets of Guiyang, the booming capital of Guizhou, hardship is still a common sight.
  • Zhou Weifu, a porter in his 50s, scoffs at the suggestion that poverty is over. “What kind of work is this? I can barely make any money,”
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