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Javier E

What 'White Privilege' Really Means - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...t-white-privilege-really-means

white privilege racism stereotypes race broken windows culture

shared by Javier E on 08 Nov 14 - No Cached
  • This week’s conversation is with Naomi Zack, a professor of philosophy at the University of Oregon and the author of “The Ethics and Mores of Race: Equality After the History of Philosophy.”
  • My first book, “Race and Mixed Race” (1991) was an analysis of the incoherence of U.S. black/white racial categories in their failure to allow for mixed race. In “Philosophy of Science and Race,” I examined the lack of a scientific foundation for biological notions of human races, and in “The Ethics and Mores of Race,” I turned to the absence of ideas of universal human equality in the Western philosophical tradition.
  • Critical philosophy of race, like critical race theory in legal studies, seeks to understand the disadvantages of nonwhite racial groups in society (blacks especially) by understanding social customs, laws, and legal practices.
  • ...14 more annotations...
  • What’s happening in Ferguson is the result of several recent historical factors and deeply entrenched racial attitudes, as well as a breakdown in participatory democracy.
  • In Ferguson, the American public has awakened to images of local police, fully decked out in surplus military gear from our recent wars in Iraq and Afghanistan, who are deploying all that in accordance with a now widespread “broken windows” policy, which was established on the hypothesis that if small crimes and misdemeanors are checked in certain neighborhoods, more serious crimes will be deterred. But this policy quickly intersected with police racial profiling already in existence to result in what has recently become evident as a propensity to shoot first.
  • How does this “broken windows” policy relate to the tragic deaths of young black men/boys? N.Z.:People are now stopped by the police for suspicion of misdemeanor offenses and those encounters quickly escalate.
  • Young black men are the convenient target of choice in the tragic intersection of the broken windows policy, the domestic effects of the war on terror and police racial profiling.
  • Why do you think that young black men are disproportionately targeted? N.Z.: Exactly why unarmed young black men are the target of choice, as opposed to unarmed young white women, or unarmed old black women, or even unarmed middle-aged college professors, is an expression of a long American tradition of suspicion and terrorization of members of those groups who have the lowest status in our society and have suffered the most extreme forms of oppression, for centuries.
  • Police in the United States are mostly white and mostly male. Some confuse their work roles with their own characters. As young males, they naturally pick out other young male opponents. They have to win, because they are the law, and they have the moral charge of protecting.
  • So young black males, who have less status than they do, and are already more likely to be imprisoned than young white males, are natural suspects.
  • Besides the police, a large segment of the white American public believes they are in danger from blacks, especially young black men, who they think want to rape young white women. This is an old piece of American mythology that has been invoked to justify crimes against black men, going back to lynching. The perceived danger of blacks becomes very intense when blacks are harmed.
  • The term “white privilege” is misleading. A privilege is special treatment that goes beyond a right. It’s not so much that being white confers privilege but that not being white means being without rights in many cases. Not fearing that the police will kill your child for no reason isn’t a privilege. It’s a right. 
  • that is what “white privilege” is meant to convey, that whites don’t have many of the worries nonwhites, especially blacks, do.
  • Other examples of white privilege include all of the ways that whites are unlikely to end up in prison for some of the same things blacks do, not having to worry about skin-color bias, not having to worry about being pulled over by the police while driving or stopped and frisked while walking in predominantly white neighborhoods, having more family wealth because your parents and other forebears were not subject to Jim Crow and slavery.
  • Probably all of the ways in which whites are better off than blacks in our society are forms of white privilege.
  • Over half a century later, it hasn’t changed much in the United States. Black people are still imagined to have a hyper-physicality in sports, entertainment, crime, sex, politics, and on the street. Black people are not seen as people with hearts and minds and hopes and skills but as cyphers that can stand in for anything whites themselves don’t want to be or think they can’t be.
  • race is through and through a social construct, previously constructed by science, now by society, including its most extreme victims. But, we cannot abandon race, because people would still discriminate and there would be no nonwhite identities from which to resist. Also, many people just don’t want to abandon race and they have a fundamental right to their beliefs. So race remains with us as something that needs to be put right.
Javier E

A Bottomless Heaping Of "Have" « The Dish - 0 views

dish.andrewsullivan.com/...a-bottomless-heaping-of-have

white racism privilege language economy prosperity

shared by Javier E on 19 Dec 14 - No Cached
  • Even white Americans of modest means are more likely to have inherited something, in the form of housing wealth or useful professional connections, than the descendants of slaves
  • When Affirmative Action Was White, Ira Katznelson recounts in fascinating detail the various ways in which the New Deal and Fair Deal social programs of the 1930s and 1940s expanded economic opportunities for whites while doing so unevenly at best for blacks, particularly in the segregated South.
  • Many rural whites who had known nothing but the direst poverty saw their lives transformed as everything from rural electrification to generous educational benefits for veterans allowed them to build human capital, earn higher incomes, and accumulate savings. This legacy, in ways large and small, continues to enrich the children and grandchildren of the whites of that era. This is the stuff of white privilege. …
  • ...7 more annotations...
  • If everyone’s wages were growing, and if everyone felt secure enough in their jobs to quit every now and again in search of better opportunities elsewhere, I doubt that we’d be talking quite so much about white privilege. We’d definitely talk about broken schools and mass incarceration and law enforcement policies that disproportionately damage the lives of nonwhites. Yet we might talk about these problems in a more forward-looking way
  • the white-privilege conversation has emerged, paradoxically, because most white Americans – along with most non-white Americans – aren’t doing so great economically. A sense emerges that success (or just access to a living wage) is a zero-sum game. It emerges, that is, in all parts of society, except among the most entrenched of society’s haves.
  • My experience is that white people who prattle on about white privilege, actually do have privilege, usually middle class, parents paid for college, hetero, etc… The problem is they think all other white people are in the same situation and are shocked that not everyone is.
  • I’m fine with the concept, I just hate the term. “Privilege” implies something extra to me in connotation. The proverbial silver spoon. That’s not the problem we face. Whites don’t have anything that we don’t all deserve. What we have a problem with is people that are “Disadvantaged”. Ones that don’t have the things we all deserve. The language matters because it influences how we react to the problem and how we think about the necessary solutions. One inspires reflexive resentment from white people, the other inspires reflexive sympathy.
  • The problem with the term “privilege” – both the luxe the word evokes and the manner in which it’s all too often used – is that it frames questions of justice in terms of haves graciously offering up some of their bottomless reserves of have to have-nots.
  • It may help some posh racists change their ways, but it’s of absolutely no use in convincing anyone whose racism is one of resentment.
  • There are, even in crap economic times, a handful of Americans whose central concern is that they have too much unearned comfort. Unfortunately but unsurprisingly, these are the very same people who are directing the cultural conversation about social injustice.
Javier E

Free Black Thought: A Manifesto - Persuasion - 0 views

www.persuasion.community/...free-black-thought-a-manifesto

persuasion racism Critical Theory race Culture Politics epistemology perspective bias

shared by Javier E on 14 May 21 - No Cached
  • In a now-deleted tweet from May 22, 2020, Nikole Hannah-Jones, a Pulitzer Prize-winning reporter for The New York Times, opined, “There is a difference between being politically black and being racially black.”
  • Growing out of the Critical Race Theory (CRT) movement, a culture of censorship has taken root in many of our institutions.
  • The implication of Hannah-Jones’s tweet and candidate Biden’s quip seems to be that you can have African ancestry, dark skin, textured hair, and perhaps even some “culturally black” traits regarding tastes in food, music, and ways of moving through the world. But unless you hold the “correct” political beliefs and values, you are not authentically black.
  • ...48 more annotations...
  • CRT makes two basic observations: First, that bias and prejudice exist not just in the hearts and minds of individuals, but also in society’s social structures and systems.
  • second, that bias embedded in systems is frequently invisible to the dominant class but perfectly perceptible to its victims
  • This need is especially urgent given the ideological homogeneity of the “antiracist” outlook and efforts of elite institutions, including media, corporations, and an overwhelmingly progressive academia. For the arbiters of what it means to be black that dominate these institutions, there is a fairly narrowly prescribed “authentic” black narrative, black perspective, and black position on every issue that matters.
  • Both of these observations are true at least some of the time
  • The problem is that the second—sometimes referred to as “standpoint epistemology”—contends that only minorities have standing to articulate a view on race and racism.
  • In her book What Does It Mean to Be White?, Robin DiAngelo puts it this way: “Sometimes I am asked, ‘But what if the person of color is wrong and what they think is racism isn’t racism at all?’ To this I say that people of color are much more qualified than we are to make this determination. My not being able to see racism is unrelated to its reality.” Anyone who proffers an alternative perspective can be accused of “privilege.”
  • This insight goes a long way to explaining the current fetishization of experience, especially if it is (redundantly) “lived.” Black people from all walks of life find themselves deferred to by non-blacks
  • black people certainly don’t all “feel” or “experience” the same things. Nor do they all "experience" the same event in an identical way. Finally, even when their experiences are similar, they don’t all think about or interpret their experiences in the same way.
  • Given America’s history of racism, we do have a special obligation to listen closely when marginalized people talk about their experience: The victims of racism will indeed have insights that others cannot possibly glean on their own.
  • we must begin to attend in a serious way to heterodox black voices
  • The practical effects of the new antiracism are everywhere to be seen, but in few places more clearly than in our children’s schools
  • But I cannot agree that, in making space for marginalized voices, everyone else should defer to whatever ideological claims members of a minority group attach to their definition of racism.
  • it tends to go like this: Defer to my lived experience; my lived experience reveals that critical race theory is true; you, too, must abide by critical race theory.
  • First, insisting that large swaths of people keep quiet is not a sustainable moral undertaking
  • Calling on those deemed privileged to mute themselves permanently on issues of race and racism only engenders resentment.
  • When we hear the demand to “listen to black voices,” what is usually meant is “listen to the right black voices.”
  • Many non-black people have heard a certain construction of “the black voice” so often that they are perplexed by black people who don’t fit the familiar model.
  • Similarly, many activists are not in fact “pro-black”: they are pro a rather specific conception of “blackness” that is not necessarily endorsed by all black people.
  • There’s a difference between listening to someone’s experience and tying oneself to their entire worldview. Challenging someone’s viewpoint should not be taken as invalidating their feelings.
  • This is where our new website, Free Black Thought (FBT), seeks to intervene in the national conversation. FBT honors black individuals for their distinctive, diverse, and heterodox perspectives, and offers up for all to hear a polyphony, perhaps even a cacophony, of different and differing black voices.
  • Second, oppressed people, like all people, are sometimes wrong.
  • Lived experience, while important, is just one data point in understanding social reality. Being oppressed doesn’t give anyone a monopoly on wisdom, even about oppression. Indeed, our experience can bias our insight
  • Shelly Eversley’s The Real Negro suggests that in the latter half of the 20th century, the criteria of what constitutes “authentic” black experience moved from perceptible outward signs, like the fact of being restricted to segregated public spaces and speaking in a “black” dialect, to psychological, interior signs. In this new understanding, Eversley writes, “the ‘truth’ about race is felt, not performed, not seen.”
  • one might reasonably question what could be wrong with teaching children “antiracist” precepts. But the details here are full of devils.
  • Third, marginalized communities are diverse.
  • To take an example that could affect millions of students, the state of California has adopted a statewide Ethnic Studies Model Curriculum (ESMC) that reflects “antiracist” ideas. The ESMC’s content inadvertently confirms that contemporary antiracism is often not so much an extension of the civil rights movement but in certain respects a tacit abandonment of its ideals.
  • “The spectrum of thought amongst African Americans is and has always been much broader and multifarious than commonly perceived,” he writes. “Neglect of that fact has led to a homogenization that has tended to submerge African American individuality.”
  • It has thus been condemned as a “perversion of history” by Dr. Clarence Jones, MLK’s legal counsel, advisor, speechwriter, and Scholar in Residence at the Martin Luther King, Jr. Institute at Stanford University:
  • Today, Black people are no less diverse in their political views than they’ve been through the ages.
  • Who alone speaks for a marginalized people? I, for one, will listen to anyone willing to talk with me.
  • Fourth, oppressed people around the world hold claims that directly contradict those of other oppressed people.
  • If you agree that one oppressed group has standing to define reality, it’s hard to argue that all oppressed people around the world don’t have similar standing to define their narratives of oppression, some of which conflict with each other.
  • Finally, some schools are adopting antiracist ideas of the sort espoused by Ibram X. Kendi, according to whom, if metrics such as tests and grades reveal disparities in achievement, the project of measuring achievement must itself be racist.
  • Fifth, once you allow someone else to define reality for you, you never know where it will take you. You’ve now outsourced your analysis to a third party, who may down the line make absurd statements or engage in untenable behavior that you now feel compelled to defend
  • Or consider the third-grade students at R.I. Meyerholz Elementary School in Cupertino, California
  • Essentialist thinking about race has also gained ground in some schools. For example, in one elite school, students “are pressured to conform their opinions to those broadly associated with their race and gender and to minimize or dismiss individual experiences that don’t match those assumptions.” These students report feeling that “they must never challenge any of the premises of [the school’s] ‘antiracist’ teachings.”
  • In contrast, the non-white students were taught that they were “folx (sic) who do not benefit from their social identities,” and “have little to no privilege and power.”
  • We will never effectively address our problems, however, if one set of voices claims unique insight and seeks to shut out the rest from the discussion.
  • Or take New York City’s public school system, one of the largest educators of non-white children in America. In an effort to root out “implicit bias,” former Schools Chancellor Richard Carranza had his administrators trained in the dangers of “white supremacy culture.”
  • A slide from a training presentation listed “perfectionism,” “individualism,” “objectivity” and “worship of the written word” as white supremacist cultural traits to be “dismantled,”
  • The children with “white” in their identity map were taught that they were part of the “dominant culture” which has been “created and maintained…to hold power and stay in power.” They were also taught that they had “privilege” and that “those with privilege have power over others.
  • Parents are justifiably worried about such innovations. What black parent wants her child to hear that grading or math are “racist” as a substitute for objective assessment and real learning? What black parent wants her child told she shouldn’t worry about working hard, thinking objectively, or taking a deep interest in reading and writing because these things are not authentically black?
  • Clearly, our children’s prospects for success depend on the public being able to have an honest and free-ranging discussion about this new antiracism and its utilization in schools. Even if some black people have adopted its tenets, many more, perhaps most, hold complex perspectives that draw from a constellation of rather different ideologies.
  • So let’s listen to what some heterodox black people have to say about the new antiracism in our schools.
  • Coleman Hughes, a fellow at the Manhattan Institute, points to a self-defeating feature of Kendi-inspired grading and testing reforms: If we reject high academic standards for black children, they are unlikely to rise to “those same rejected standards” and racial disparity is unlikely to decrease
  • Chloé Valdary, the founder of Theory of Enchantment, worries that antiracism may “reinforce a shallow dogma of racial essentialism by describing black and white people in generalizing ways” and discourage “fellowship among peers of different races.”
  • We hope it’s obvious that the point we’re trying to make is not that everyone should accept uncritically everything these heterodox black thinkers say. Our point in composing this essay is that we all desperately need to hear what these thinkers say so we can have a genuine conversation
  • We promote no particular politics or agenda beyond a desire to offer a wide range of alternatives to the predictable fare emanating from elite mainstream outlets. At FBT, Marxists rub shoulders with laissez-faire libertarians. We have no desire to adjudicate who is “authentically black” or whom to prefer.
Javier E

Who Decides What's Racist? - Persuasion - 0 views

www.persuasion.community/...who-decides-whats-racist

Culture Politics

shared by Javier E on 14 May 21 - No Cached
  • Growing out of the Critical Race Theory (CRT) movement, a culture of censorship has taken root in many of our institutions.
  • CRT makes two basic observations: First, that bias and prejudice exist not just in the hearts and minds of individuals, but also in society’s social structures and systems.
  • second, that bias embedded in systems is frequently invisible to the dominant class but perfectly perceptible to its victims
  • ...48 more annotations...
  • Both of these observations are true at least some of the time
  • The problem is that the second—sometimes referred to as “standpoint epistemology”—contends that only minorities have standing to articulate a view on race and racism.
  • In her book What Does It Mean to Be White?, Robin DiAngelo puts it this way: “Sometimes I am asked, ‘But what if the person of color is wrong and what they think is racism isn’t racism at all?’ To this I say that people of color are much more qualified than we are to make this determination. My not being able to see racism is unrelated to its reality.” Anyone who proffers an alternative perspective can be accused of “privilege.”
  • Given America’s history of racism, we do have a special obligation to listen closely when marginalized people talk about their experience: The victims of racism will indeed have insights that others cannot possibly glean on their own.
  • Calling on those deemed privileged to mute themselves permanently on issues of race and racism only engenders resentment.
  • it tends to go like this: Defer to my lived experience; my lived experience reveals that critical race theory is true; you, too, must abide by critical race theory.
  • First, insisting that large swaths of people keep quiet is not a sustainable moral undertaking
  • There’s a difference between listening to someone’s experience and tying oneself to their entire worldview. Challenging someone’s viewpoint should not be taken as invalidating their feelings.
  • We will never effectively address our problems, however, if one set of voices claims unique insight and seeks to shut out the rest from the discussion.
  • Second, oppressed people, like all people, are sometimes wrong.
  • Lived experience, while important, is just one data point in understanding social reality. Being oppressed doesn’t give anyone a monopoly on wisdom, even about oppression. Indeed, our experience can bias our insight
  • Third, marginalized communities are diverse.
  • “The spectrum of thought amongst African Americans is and has always been much broader and multifarious than commonly perceived,” he writes. “Neglect of that fact has led to a homogenization that has tended to submerge African American individuality.”
  • Today, Black people are no less diverse in their political views than they’ve been through the ages.
  • Who alone speaks for a marginalized people? I, for one, will listen to anyone willing to talk with me.
  • Fourth, oppressed people around the world hold claims that directly contradict those of other oppressed people.
  • If you agree that one oppressed group has standing to define reality, it’s hard to argue that all oppressed people around the world don’t have similar standing to define their narratives of oppression, some of which conflict with each other.
  • Fifth, once you allow someone else to define reality for you, you never know where it will take you. You’ve now outsourced your analysis to a third party, who may down the line make absurd statements or engage in untenable behavior that you now feel compelled to defend
  • But I cannot agree that, in making space for marginalized voices, everyone else should defer to whatever ideological claims members of a minority group attach to their definition of racism.
  • The implication of Hannah-Jones’s tweet and candidate Biden’s quip seems to be that you can have African ancestry, dark skin, textured hair, and perhaps even some “culturally black” traits regarding tastes in food, music, and ways of moving through the world. But unless you hold the “correct” political beliefs and values, you are not authentically black.
  • In a now-deleted tweet from May 22, 2020, Nikole Hannah-Jones, a Pulitzer Prize-winning reporter for The New York Times, opined, “There is a difference between being politically black and being racially black.”
  • Shelly Eversley’s The Real Negro suggests that in the latter half of the 20th century, the criteria of what constitutes “authentic” black experience moved from perceptible outward signs, like the fact of being restricted to segregated public spaces and speaking in a “black” dialect, to psychological, interior signs. In this new understanding, Eversley writes, “the ‘truth’ about race is felt, not performed, not seen.”
  • This insight goes a long way to explaining the current fetishization of experience, especially if it is (redundantly) “lived.” Black people from all walks of life find themselves deferred to by non-blacks
  • black people certainly don’t all “feel” or “experience” the same things. Nor do they all "experience" the same event in an identical way. Finally, even when their experiences are similar, they don’t all think about or interpret their experiences in the same way.
  • we must begin to attend in a serious way to heterodox black voices
  • This need is especially urgent given the ideological homogeneity of the “antiracist” outlook and efforts of elite institutions, including media, corporations, and an overwhelmingly progressive academia. For the arbiters of what it means to be black that dominate these institutions, there is a fairly narrowly prescribed “authentic” black narrative, black perspective, and black position on every issue that matters.
  • When we hear the demand to “listen to black voices,” what is usually meant is “listen to the right black voices.”
  • Many non-black people have heard a certain construction of “the black voice” so often that they are perplexed by black people who don’t fit the familiar model.
  • Similarly, many activists are not in fact “pro-black”: they are pro a rather specific conception of “blackness” that is not necessarily endorsed by all black people.
  • This is where our new website, Free Black Thought (FBT), seeks to intervene in the national conversation. FBT honors black individuals for their distinctive, diverse, and heterodox perspectives, and offers up for all to hear a polyphony, perhaps even a cacophony, of different and differing black voices.
  • The practical effects of the new antiracism are everywhere to be seen, but in few places more clearly than in our children’s schools
  • one might reasonably question what could be wrong with teaching children “antiracist” precepts. But the details here are full of devils.
  • To take an example that could affect millions of students, the state of California has adopted a statewide Ethnic Studies Model Curriculum (ESMC) that reflects “antiracist” ideas. The ESMC’s content inadvertently confirms that contemporary antiracism is often not so much an extension of the civil rights movement but in certain respects a tacit abandonment of its ideals.
  • It has thus been condemned as a “perversion of history” by Dr. Clarence Jones, MLK’s legal counsel, advisor, speechwriter, and Scholar in Residence at the Martin Luther King, Jr. Institute at Stanford University:
  • Essentialist thinking about race has also gained ground in some schools. For example, in one elite school, students “are pressured to conform their opinions to those broadly associated with their race and gender and to minimize or dismiss individual experiences that don’t match those assumptions.” These students report feeling that “they must never challenge any of the premises of [the school’s] ‘antiracist’ teachings.”
  • In contrast, the non-white students were taught that they were “folx (sic) who do not benefit from their social identities,” and “have little to no privilege and power.”
  • The children with “white” in their identity map were taught that they were part of the “dominant culture” which has been “created and maintained…to hold power and stay in power.” They were also taught that they had “privilege” and that “those with privilege have power over others.
  • Or consider the third-grade students at R.I. Meyerholz Elementary School in Cupertino, California
  • Or take New York City’s public school system, one of the largest educators of non-white children in America. In an effort to root out “implicit bias,” former Schools Chancellor Richard Carranza had his administrators trained in the dangers of “white supremacy culture.”
  • A slide from a training presentation listed “perfectionism,” “individualism,” “objectivity” and “worship of the written word” as white supremacist cultural traits to be “dismantled,”
  • Finally, some schools are adopting antiracist ideas of the sort espoused by Ibram X. Kendi, according to whom, if metrics such as tests and grades reveal disparities in achievement, the project of measuring achievement must itself be racist.
  • Parents are justifiably worried about such innovations. What black parent wants her child to hear that grading or math are “racist” as a substitute for objective assessment and real learning? What black parent wants her child told she shouldn’t worry about working hard, thinking objectively, or taking a deep interest in reading and writing because these things are not authentically black?
  • Clearly, our children’s prospects for success depend on the public being able to have an honest and free-ranging discussion about this new antiracism and its utilization in schools. Even if some black people have adopted its tenets, many more, perhaps most, hold complex perspectives that draw from a constellation of rather different ideologies.
  • So let’s listen to what some heterodox black people have to say about the new antiracism in our schools.
  • Coleman Hughes, a fellow at the Manhattan Institute, points to a self-defeating feature of Kendi-inspired grading and testing reforms: If we reject high academic standards for black children, they are unlikely to rise to “those same rejected standards” and racial disparity is unlikely to decrease
  • Chloé Valdary, the founder of Theory of Enchantment, worries that antiracism may “reinforce a shallow dogma of racial essentialism by describing black and white people in generalizing ways” and discourage “fellowship among peers of different races.”
  • We hope it’s obvious that the point we’re trying to make is not that everyone should accept uncritically everything these heterodox black thinkers say. Our point in composing this essay is that we all desperately need to hear what these thinkers say so we can have a genuine conversation
  • We promote no particular politics or agenda beyond a desire to offer a wide range of alternatives to the predictable fare emanating from elite mainstream outlets. At FBT, Marxists rub shoulders with laissez-faire libertarians. We have no desire to adjudicate who is “authentically black” or whom to prefer.
clairemann

Two cases on the state-secrets privilege - SCOTUSblog - 0 views

www.scotusblog.com/...on-the-state-secrets-privilege

SCOTUS US Politics

shared by clairemann on 26 Jan 21 - No Cached
  • Though the government has declassified some information about Zubaydah’s treatment in CIA custody, it has protected other information as privileged state secrets. Rejecting the government’s argument, the U.S. Court of Appeals for the 9th Circuit allowed discovery in the case to proceed.
  • The district court dismissed the claims on the basis of the state-secrets privilege. The 9th Circuit reversed and remanded for further proceedings, instructing the district court, with restrictions, to review the material over which the privilege was claimed to determine whether the surveillance was authorized and conducted lawfully.
  • : (1) Whether probable cause or arguable probable cause exists to seek a search warrant when an officer relies upon an informant who turns himself in, admits commission of multiple including unreported/ unsolved crimes, and whose information is partially corroborated; (2)
  • ...2 more annotations...
  • Whether a federal habeas court may grant relief based solely on its conclusion that the test from Brecht v. Abrahamson is satisfied
  • Whether the U.S. Court of Appeals for the 9th Circuit erred when it rejected the United States’ assertion of the state-secrets privilege based on the court’s own assessment of potential harms to the national security, and required discovery to proceed further under 28 U.S.C. 1782(a) against former Central Intelligence Agency contractors on matters concerning alleged clandestine CIA activities.
Javier E

Middle-Class Americans Are Sick of Elite Privilege - The Atlantic - 0 views

www.theatlantic.com/...589849

elite privilege Democratic party justice responsibility accountability history obama politics

shared by Javier E on 21 May 19 - No Cached
  • the most important, least understood, and underappreciated political dynamic of our era: a full-on middle-class revolt against the elites and the privileges they hoard. For all the focus on inequality and social justice, this middle-class revolt is the most important barrier standing between Democrats and the White House.
  • Think of what’s happened over the past decade and a half. America endured a war sold on false premises, a bailout of bankers issuing entirely toxic debt, and a massive public effort to prop up auto executives who were building cars that weren’t selling. Is it any wonder so many middle-class taxpayers resent the elites? The middle class has been forced to bail them out from their own mistakes time and time again—and yet the beneficiaries of that goodwill haven’t apologized, let alone taken responsibilit
  • No matter how noxious he was personally—and despite the irony that he was a perfect example of elite privilege—Trump embodied the country’s desire to hit back. Justice was a long time coming.
  • ...7 more annotations...
  • we had a fierce debate inside the White House about how to sequence our pushes for health care, climate change, and financial reform. As the White House chief of staff, I argued, unsuccessfully, that the American people needed the catharsis of seeing that the bankers who had gotten the country into this mess were being forced to take responsibility—that faith in government would plummet if we failed to deliver some “Old Testament justice.” Others feared that attacking Wall Street would undermine the recovery, and they won the day. Perhaps they were right on the economics. But the political implications were significant, and we’re still living with them toda
  • Trump is focused on tariffs because there’s a widespread belief that existing trade agreements have been crafted to benefit the rich. The White House picks fights on immigration because the issue paints Democrats as champions of constituencies that aren’t following the rules
  • The answer certainly isn’t socialism. Middle-class voters currently presume that elites already control the government—so why would they want to give the bureaucracy any more power?
  • Democrats need to become the party of justice. They need to demand accountability from bad actors—and point out where Republicans would give them a pass.
  • when people make decisions that affect innocent bystanders—beating the drums for an ill-conceived war, making complicated financial instruments—they should be the party standing up for middle-class interests and values.
  • Every time Democrats look at a problem, they think of a program. And while those programs often point the way forward, Democrats need to focus their energy on convincing the middle class that they share their values more than just their economic interests.
  • Democrats need to prove to them that they know the difference between right and wrong, and that begins with owning the terms accountability and responsibility. Democrats need to be the ones demanding that those who fall short, no matter how privileged, be made to answer for their own decisions.
Javier E

Biker Gangs, Tamir Rice, And The Rise Of White Fragility - 0 views

talkingpointsmemo.com/...the-rise-of-white-fragility

white supremacy white privilege reaction fear racism white inequality conservativism epistemic

shared by Javier E on 24 May 15 - No Cached
  • The most dangerous uprising that's threatening America's stability isn't black protests in places like Ferguson or Baltimore. It's taking place among an aging white majority that is losing its bearing on reality and destroying the gears of government, media and public welfare. At its center is an inexplicable, illogical and dangerous fear that some sociologists are now defining as white fragility.
  • In her 2011 academic pedagogical analysis titled “White Fragility,” DiAngelo goes into a detailed explanation of how white people in North America live in insulated social and media spaces that protect them from any race-based stress. This privileged fragility leaves them unable to tolerate any schism or challenge to a universally accepted belief system. Any shift away from that (like a biracial African-American president) triggers a deep and sustaining panic. Racial segregation, disproportionate representation in the media, and many other factors serve as the columns that support white fragility
  • misunderstanding was caused by misidentification of what white privilege and power means. Privilege doesn’t mean automatic wealth and health. What “white privilege” means is that society is rooting for one particular segment of the population to succeed over all others, and has installed a disproportionately high amount of institutional and psychological helpers every step of the way.
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  • “Part of white fragility is to assume that when we talk about racism, we are calling someone out as being individually a racist,” he said. “So if you say we're going to talk about racism, white people think you're going to call them a name. But for most people of color it's a system. And we're talking about dealing with a structure so the real problem is the system.”
  • When separate groups of people are using the same word with different implied meanings then problems will persist.
  • These are not rational decisions. These are fear-based politics that create avoidable disasters in which all suffer. This new wave of segregation fear is surging across the country. In response to the continued white fragility panic of 2008, conservative political movements are set to capitalize on the cycles of manufactured hysteria. “We are watching the repeal of the 20th century,” Wise said.
  • The fear is that if someone seeks to define and fix racism, many white people feel like they’re being directly attacked. So instead of waiting for the attack, white fragility promotes protection by putting punitive restrictions on “the others.”
  • The Obama era has been an interesting petri dish of white fragility. On the heels of a moderate economic recovery, we’ve seen sweeping new state laws aimed at social issues: voting rights restrictions, defunding of Planned Parenthood, anti-gay legislation, Stand Your Ground bills, and restrictive union laws to weaken their bargaining power. These laws have resulted in a rollback of rights for minorities, women, the LGBT movement, and the working class.
  • The strangest thing about white fragility politics is that the detrimental policy results are spread out across race and class. Yet, the political results for the conservative movement priming the pump of white fragility and rage is election victories. And why should they change when they can get large sections of an aging white population to consistently vote for policies proven to statistically hurt their economic chances, personal health, their children’s education, and their very safety?
  • When it comes to racism and increased segregation, both Wise and DiAngelo noted that there seems to be this rigid unwillingness to address any inequality, because it would upset the very people who are both benefiting from the injustice and refusing to acknowledge its existence.
  • When I asked Wise and DiAngelo to give me something hopeful for the future, they both gave me a bleak picture. When I suggested that more facts and evidence could sway people, they disagreed. “People who are deeply committed to a world view don’t change their opinions when confronted with new facts,” Wise said. “Oddly enough, new facts cause them to dig in more deeply.”
Javier E

Opinion | Is the Religious Right Privileged? - The New York Times - 0 views

www.nytimes.com/...religion-race-liberalism.html

religious right post-liberalism American idea culture

shared by Javier E on 19 Jun 19 - No Cached
  • Serwer is stating with particular force something that most liberals seem to believe: That populism in all its forms, but maybe religious conservatism especially, is best understood as the illiberal rage of the formerly privileged, the longtime white-male-Christian winners of our history, at discovering that under conditions of equality they don’t get to be the rulers anymore.
  • I want to complicate the first argument, and challenge the second one
  • The complication has to do with the history of black emancipation and black politics
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  • the challenge has to do with the actual composition of the religious right and the history of liberalism’s relationship to Christianity.
  • On the first point, it’s true that black America has never formed an illiberal bloc in American politics, and true as well that the dominant, so far victorious strain in African-American activism and political thought is represented by the fulfill-the-founding patriotism that binds Frederick Douglass and the Rev. Martin Luther King Jr.
  • slavery was abolished only because of the interaction between Southern paranoia, ambition and vainglory and Northern abolitionists who regarded the constitutional order as a “compact with hell” — an interaction that led first to political violence, then a breakdown of the constitutional order and then a civil war
  • a stark reminder that our system has advanced morally through effective re-foundings as well as liberal reforms, and that some moral-religious-cultural chasms can be closed only by extra-constitutional events.
  • As an undercurrent, at least, the black political tradition in America has included many “post-liberal” forays and flirtations, sharpest in periods of apparent political breakdown, that encompass everything from the Communist affiliations of many black intellectuals in the 1930s to the Black Panther Party, the Nation of Islam and other black nationalist movements in the civil rights era.
  • If you live under a system that claims to have high ideals but seems ineradicably opposed to your own people’s flourishing, the desire for idealistic reform within the system has to coexist with an openness to more radical possibilities. And defenders of the system should accept that openness
  • the idea that the religious-conservative coalition just represents the former big winners of American history, resentful of their lost privilege and yet even now so secure within it that they can’t imagine being on the receiving end of state oppression, is … not really an accurate description.
  • the religious right consists of an alliance of several groups that, without experiencing anything like the oppression visited on black Americans, have consistently occupied lower rungs in the American social hierarchy.
  • because I would prefer that political liberalism turn away from the trajectory that is inspiring both integralism and Trumpism, I want liberals — liberals like Serwer, perhaps liberals like you, reader — to embrace a historical perspective that is wider and more complicated than a partisan story about privileged white Christians whining because they’ve never lost anything before
  • Its allies in pro-life, pro-family politics include Orthodox Jews, whose history is not exactly one of power; Mormons, who were harried westward by a brutal persecution and then forced to rewrite their doctrines by state power; and conservative Roman Catholics
  • all of these groups are embedded in global religious communities in which persecution is as common as privilege — which if anything probably leads them to worry too much about what a hostile government might do to them, not to fail to imagine such oppression.
  • secular liberalism, in its meritocratic-elite form, may present itself as a vehicle for long-suffering minorities to finally grasp power, in many ways it is also a peculiar post-Protestant extension of the old WASP ascendancy
  • to impose the current doctrines of Episcopalians on the Baptists and the Papists.
  • after 50 years of small-d democratic activism by pro-lifers, the pro-choice side seems to be hardening into a view that such activism is as un-American as racism. Legally, elite liberalism is increasingly embracing arguments that would make it difficult or impossible for the church to operate hospitals and adoption agencies today, and perhaps colleges and grammar schools tomorrow
  • they threaten the return of longstanding tendency in modern secular polities — an institutionalized anti-Catholicism that effectively oppresses the church even if it stops short of persecuting it, a form of liberalism that is (if you will) integrally opposed to my religion’s flourishing
  • Today’s evangelicalism is a complicated mix, but it is heavily descended from Bible Belt, prairie and Sun Belt folkways that were often poor and marginalized and rarely close to the corridors of power.
  • two arguments, two lines of thinking, that it eloquently distills.
  • The first argument is a broad historical defense of the American experiment
  • America was born imperfect and remains so, in this story, but it is a place where the most oppressed and disfavored people need never despair of their future, need never abandon the promise of the founding, because the arc of our national story can always, with enough activist zeal and procedural perseverance, be bent toward justice.
  • Then the second argumen
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

America's Enduring Caste System - The New York Times - 0 views

www.nytimes.com/...isabel-wilkerson-caste.html

caste us class inequality white privilege racial hierarchy system

shared by Javier E on 09 Jul 20 - No Cached
  • We in this country are like homeowners who inherited a house on a piece of land that is beautiful on the outside but whose soil is unstable loam and rock, heaving and contracting over generations, cracks patched but the deeper ruptures waved away for decades, centuries even.
  • Not one of us was here when this house was built. Our immediate ancestors may have had nothing to do with it, but here we are, the current occupants of a property with stress cracks and bowed walls and fissures in the foundation. We are the heirs to whatever is right or wrong with it. We did not erect the uneven pillars or joists, but they are ours to deal with now.
  • And any further deterioration is, in fact, on our hands.
  • ...42 more annotations...
  • Many people may rightly say: “I had nothing to do with how this all started. I have nothing to do with the sins of the past. My ancestors never attacked Indigenous people, never owned slaves.” And yes
  • Live with it long enough, and the unthinkable becomes normal. Exposed over the generations, we learn to believe that the incomprehensible is the way that life is supposed to be.
  • Like other old houses, America has an unseen skeleton: its caste system, which is as central to its operation as are the studs and joists that we cannot see in the physical buildings we call home.
  • Caste is the infrastructure of our divisions. It is the architecture of human hierarchy, the subconscious code of instructions for maintaining, in our case, a 400-year-old social order.
  • Throughout human history, three caste systems have stood out. The lingering, millenniums-long caste system of India. The tragically accelerated, chilling and officially vanquished caste system of Nazi Germany. And the shape-shifting, unspoken, race-based caste pyramid in the United States. Each version relied on stigmatizing those deemed inferior to justify the dehumanization necessary to keep the lowest-ranked people at the bottom and to rationalize the protocols of enforcement.
  • Race does the heavy lifting for a caste system that demands a means of human division. If we have been trained to see humans in the language of race, then caste is the underlying grammar that we encode as children
  • We may mention “race,” referring to people as Black or white or Latino or Asian or Indigenous, when what lies beneath each label is centuries of history and assigning of assumptions and values to physical features in a structure of human hierarchy.
  • What people look like, or rather, the race they have been assigned or are perceived to belong to, is the visible cue to their caste. It is the historic flashcard to the public of how they are to be treated, where they are expected to live
  • in recent decades, we have learned from the human genome that all human beings are 99.9 percent the same. “Race is a social concept, not a scientific one,” said J. Craig Venter, the genomics expert who ran Celera Genomics when the initial sequencing was completed in 2000. “We all evolved in the last 100,000 years from the small number of tribes that migrated out of Africa and colonized the world.
  • Which means that an entire racial caste system, the catalyst of hatreds and civil war, was built on what the anthropologist Ashley Montagu called “an arbitrary and superficial selection of traits,” derived from a tiny fraction of the tens of thousands of genes that make up a human being
  • “The idea of race,” Montagu wrote, “was, in fact, the deliberate creation of an exploiting class seeking to maintain and defend its privileges against what was profitably regarded as an inferior social caste.”
  • Caste is the bones, race the skin. Race is what we can see, the physical traits that have been given arbitrary meaning and become shorthand for who a person is. Caste is the powerful infrastructure that holds each group in its place.
  • Caste is rigid and deep; race is fluid and superficial, subject to periodic redefinition to meet the needs of the dominant caste in what is now the United States
  • While the requirements to qualify as white have changed over the centuries, the fact of a dominant caste has remained constant from its inception — whoever fit the definition of white, at whatever point in history, was granted the legal rights and privileges of the dominant caste.
  • Thus we are all born into a silent war game, centuries old, enlisted in teams not of our own choosing. The side to which we are assigned in the American system of categorizing people is proclaimed by the team uniform that each caste wears, signaling our presumed worth and potential.
  • he said to himself, “Yes, I am an untouchable, and every Negro in the United States of America is an untouchable.” In that moment, he realized that the Land of the Free had imposed a caste system not unlike the caste system of India and that he had lived under that system all his life.
  • One afternoon, King and his wife journeyed to the southern tip of the country, to the city then known as Trivandrum in the state of Kerala, and visited with high school students whose families had been untouchables. The principal made the introduction.“Young people,” he said, “I would like to present to you a fellow untouchable from the United States of America.”
  • Social scientists often define racism as the combination of racial bias and systemic power, seeing racism, like sexism, as primarily the action of people or systems with personal or group power over another person or group with less power
  • over time, racism has often been reduced to a feeling, a character flaw, conflated with prejudice, connected to whether one is a good person or not. It has come to mean overt and declared hatred of a person or group because of the race ascribed to them, a perspective few would ever own up to
  • Who is racist in a society where someone can refuse to rent to people of color, arrest brown immigrants en masse or display a Confederate flag but not be “certified” as a racist unless he or she confesses to it or is caught using derogatory signage or slurs?
  • With no universally agreed-upon definition, we might see racism as a continuum rather than an absolute. We might release ourselves of the purity test of whether someone is or is not racist and exchange that mind-set for one that sees people as existing on a scale based on the toxins they have absorbed from the polluted and inescapable air of social instruction we receive from childhood.
  • Caste is the granting or withholding of respect, status, honor, attention, privileges, resources, benefit of the doubt and human kindness to someone on the basis of their perceived rank or standing in the hierarchy.
  • Caste is insidious and therefore powerful because it is not hatred; it is not necessarily personal. It is the worn grooves of comforting routines and unthinking expectations, patterns of a social order that have been in place for so long that it looks like the natural order of things.
  • Any action or institution that mocks, harms, assumes or attaches inferiority or stereotype on the basis of the social construct of race can be considered racism
  • Because caste and race are interwoven in America, it can be hard to separate the two
  • Any action or structure that seeks to limit, hold back or put someone in a defined ranking, seeks to keep someone in their place by elevating or denigrating that person on the basis of their perceived category, can be seen as casteism.
  • Casteism is the investment in keeping the hierarchy as it is in order to maintain your own ranking, advantage or privilege or to elevate yourself above others or keep others beneath you
  • What race and its precursor, racism, do extraordinarily well is to confuse and distract from the underlying structural and more powerful Sith lord of caste. Like the cast on a broken arm, like the cast in a play, a caste system holds everyone in a fixed place.
  • For this reason, many people — including those we might see as good and kind people — could be casteist, meaning invested in keeping the hierarchy as it is or content to do nothing to change it, but not racist in the classical sense
  • Actual racists, actual haters, would by definition be casteist, as their hatred demands that those they perceive as beneath them know and keep their place in the hierarchy.
  • Caste, along with its faithful servant race, is an X-factor in most any American equation, and any answer one might ever come up with to address our current challenges is flawed without it.
  • Race and caste are not the cause of and do not account for every poor outcome or unpleasant encounter. But caste becomes a factor, to whatever infinitesimal degree, in interactions and decisions across gender, ethnicity, race, immigrant status, sexual orientation, age or religion that have consequences in our everyday lives
  • The younger country, the United States, would become the most powerful democracy on Earth. The older country, India, would become the largest.
  • as if operating from the same instruction manual translated to fit their distinctive cultures, both countries adopted similar methods of maintaining rigid lines of demarcation and protocols.
  • The American system was founded as a primarily two-tiered hierarchy with its contours defined by the uppermost group, those identified as white, and by the subordinated group, those identified as Black, with immigrants from outside Europe forming blurred middle castes that sought to adjust themselves within a bipolar structure, and Native Americans largely exiled outside it.
  • The Indian caste system, by contrast, is an elaborate fretwork of thousands of subcastes, or jatis, correlated to region and village, which fall under the four main varnas — the Brahmin, the Kshatriya, the Vaishya, the Shudra and the excluded fifth, the Dalits. It is further complicated by non-Hindus — including Muslims, Buddhists, Sikhs and Christians — who are outside the original caste system but have incorporated themselves into the workings of the country, at times in the face of resistance and attack, and may or may not have informal rankings among themselves and in relation to the varnas.
  • African-Americans, throughout most of their time in this land, were relegated to the dirtiest, most demeaning and least desirable jobs by definition. After enslavement and well into the 20th century, they were primarily restricted to the role of sharecroppers and servants — domestics, lawn boys, chauffeurs and janitors. The most that those who managed to get an education could hope for was to teach, minister to, attend to the health needs of or bury other subordinate-caste people.
  • the caste lines in America may have at one time appeared even starker than those in India. In 1890, “85 percent of Black men and 96 percent of Black women were employed in just two occupational categories,” wrote the sociologist Stephen Steinberg, “agriculture and domestic or personal service.”
  • So, too, with groups trained to believe in their inherent sovereignty. “The essence of this overestimation of one’s own position and the hate for all who differ from it is narcissism,” wrote Erich Fromm, a leading psychoanalyst and social theorist of the 20th century. “He is nothing,” Fromm wrote, “but if he can identify with his nation, or can transfer his personal narcissism to the nation, then he is everything.”
  • “Narcissus could not conceive that he was in love with his own reflection,” wrote the Harvard clinical psychologist Elsa Ronningstam in her 2005 book, “Identifying and Understanding the Narcissistic Personality.” “He was caught in an illusion.”
  • The political theorist Takamichi Sakurai, in his 2018 examination of Western and Eastern perspectives on the topic, and channeling Fromm, wrote bluntly: “Group narcissism leads people to fascism.” He went on, “An extreme form of group narcissism means malignant narcissism, which gives to rise to a fanatical fascist politics, an extreme racialism and so on.”
  • “The survival of a group,” Fromm wrote, “depends to some extent on the fact that its members consider its importance as great as or greater than that of their own lives.”Thus, when under threat, they are willing to sacrifice themselves and their ideals for the survival of the group from which they draw their self-esteem.
Javier E

How to Teach White Kids About Race - The Atlantic - 0 views

www.theatlantic.com/...569185

white race privilege

shared by Javier E on 05 Sep 18 - No Cached
  • I use the phrase bundled choices because it seemed to me that there were some pretty striking patterns that emerged with these families in terms of how they set up their children’s lives.
  • For example, I talk in the book about how choosing a neighborhood leads to a whole bunch of other choices—about schools, about the other people in the neighborhood. Decisions about who to carpool with, decisions about which soccer team to be on—you want to be on the same one as all your friends, and all these aspects of the kid’s life are connected to the parents’ choices about where to live.
  • kids are growing up in these social environments that their parents shape. They’re having interactions with other people in these environments, and that’s, I think, where they’re developing their own ideas about race and privilege and inequality.
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  • the explanation they usually provide for those choices is that they just want what’s best for their children. This rationale is generally considered understandable, even honorable, but can you talk about its dark side?
  • we have this collectively agreed-upon idea in our society that being a “good parent” means exactly that—providing the best opportunities you can for your own child.
  • some of these parents are also people who believe strongly in the importance of diversity and multiculturalism and who want to resist racial inequality. And these two things are sort of at odds with one another.
  • These affluent white parents are in a position where they can set up their kids’ lives so that they’re better than other kids’ lives.
  • how frequently some of these children used the phrase That’s racist or You’re racist. They were using this word in contexts that had nothing to do with race: They were playing chess, and they would talk about what color chess pieces they wanted to have, and then one of them would say, “Oh, that’s racist”
  • part of it is how we choose to define “the best.” Some of the parents in my book, they rejected the idea that their child needed to be in all the AP classes. They valued other elements of their children’s personalities, such as their concerns about ethics or fairness or social justice
  • There were also affluent parents who were very much opposed to having police officers in schools, and they were using their position of influence in the community to try to get the police officers out of there. Maybe others would be aware of their own presence at PTA meetings, making sure they’re not dominating them and making sure they’re not putting their own agenda ahead of their peers’ agendas.
  • When we think about parents calling up the school and demanding that their child have the best math teacher, what does that mean for the kids who don’t get the best math teacher?
  • when things basically got too challenging, they just picked their kid up and took him to a different school, a private school. And the ability to do that was not only a reflection of their economic privilege—they had the resources to suddenly, mid–school year, send their kid to an expensive private school—but also a reflection of racial privilege in that you can somehow escape racism when you want to as a white person
  • kids themselves actively contribute to the formation of racist beliefs. How does that work?
  • Can you talk about how, for a lot of affluent white parents, diversity is something that can be toggled on and off as they please?
  • These kids have taken this phrase, That’s racist, and inverted it in a way such that it’s become meaningless.
  • I really think—and this might sound kind of crazy—that white parents, and parents in general, need to understand that all children are worthy of their consideration. This idea that your own child is the most important thing—that’s something we could try to rethink.
  • My overall point is that in this moment when being a good citizen conflicts with being a good parent, I think that most white parents choose to be good parents, when, sometimes at the very least, they should choose to be good citizens
  • pragmatically speaking, wouldn’t that ignore a biological impulse to look after one’s own?
  • the way we think about what it means to be a parent is to some extent socially constructed. We have other societies that do things differently. I think when we look across time and history and geography, we can see that the way that we’re doing it—prioritizing your own child over everyone else—is one way, but I don’t think that has to be the only way
  • I don’t have any grand answer, but I think people could think in bigger ways about what it means to care about one another and what it means to actually have a society that cares about kids.
Javier E

What's Killing Liberalism? - The Atlantic - 0 views

www.theatlantic.com/...553553

liberalism sacrifice estate meritocracy division resentment culture

shared by Javier E on 20 Feb 18 - No Cached
  • Maybe the question that we should be asking is not what killed liberalism, but rather, what can we learn from liberalism’s long story of persistence—and how can we apply those insights in order to help liberalism write a new story for our own time.
  • Liberalism is not a doctrine founded on a sacred text, like Communism. It is something more like a set of predispositions—a faith in individuals and their capacity for growth, a tempered optimism that expects progress but recoils before utopian dreams, a belief in open debate and the possibility of persuasion, an insistence upon secularism in the public realm, an orientation towards civil rights and civil liberties.
  • liberalism has a core, and that is the right of the individual to stand apart
  • ...36 more annotations...
  • because it has no canon, liberalism perpetually redefines and renews itself
  • mankind is fallible; our saving grace is that our errors are “corrigible.” We acknowledge our fallibility by listening to those with whom we disagree, and testing our ideas against the strongest possible counter-argument
  • In our own world, after all, free speech abounds while the intellectual habits that make free speech actually matter degenerate.
  • How can the quintessentially rationalist faith of liberalism flourish in an age that systematically demeans rationality?
  • all early liberals would have accepted Adam Smith’s proposition that prosperity will be best served if men are given free rein to pursue their self-interest
  • In 1909, Herbert Croly published The Promise of American Life, an immensely influential book that argued that Jeffersonian individualism no longer offered a real guarantee of freedom. “The democratic principle requires an equal start in the race,” Croly wrote, but so long as private property was sacred, equal rights could not guarantee equal opportunity to citizens not born to privilege.
  • The trunk of liberalism now separated into two boughs. One revived the free-market tradition, arguing that political freedom could not flourish absent full economic freedom.
  • The other liberalism was buoyed up by FDR’s New Deal and then sustained as the bulwark against totalitarianism by mid-century thinkers like Popper, Isaiah Berlin and George Orwell. This was the moderately interventionist, secular, empirical, pragmatic doctrine that became something like a civic religion in the United States after World War II
  • The “vital center,” as Arthur Schlesinger called it, occupied a spot midway between the strict individualism of 19th-century England and the collectivist social democracy of post-war Europe.
  • by the 1960s it was not white middle-class American who needed state intervention, but minorities, above all African Americans, who had been left behind as American became a broadly prosperous nation. This moral commitment carried obvious political dangers, for liberals were now asking Americans to make sacrifices for others.
  • By the end of the decade, liberalism had begun to lose its hold on the white working-class, once the prime beneficiary of government programs. Liberalism has never regained its appeal for those voters
  • “Neoliberals” or advocates of a “Third Way” like Bill Clinton (or Tony Blair and Gerhard Schroeder in Europe) endorsed the conservative emphasis on economic growth but applied liberal principles of social justice to public investment and the distribution of wealth; they aspired to forge a liberalism of the middle class.
  • The right-liberal and left-liberal parties traded power; each appeared to have almost exactly half the country on its side. Then, in 2016, the seesaw stopped: Both parties were rejected in favor of a candidate who simultaneously attacked Wall Street and the welfare state
  • Liberals have a problem of a different order; they need to reconstruct their faith as they did in 1912 and 1964 and 1992, when they learned or relearned how to speak to the broad middle of the country.
  • rather, liberals need to decide whether that is their goal. Can they, should they, seek to address the deep sense of grievance that the election exposed?
  • In The Once and Future Liberal, Mark Lilla argues that the growing obsession with identity politics has stripped liberals of the civic language they long used to address the American people collectively.
  • One way of thinking about the choice liberals face is this: At a moment of intense polarization, they must either return to the old “we” or deploy their own version of “us and them.”
  • liberalism simply cannot survive the violent division that now afflicts our culture. Intellectual polarization follows, and reinforces, social polarization. It is in the interest of liberals to take seriously the dictum of Lincoln that a house divided cannot stand.
  • What would it mean to address the sense of grievance that cost Hillary Clinton the election? Doing so requires liberals to find ways of buffering the effects of the globalization of jobs and products and people, without surrendering to Trump’s xenophobia and isolationism.
  • And it requires addressing the issue of inequality
  • But the inequality that makes Trump voters seethe is not the same one that enrages voters on the left; not the “1 percent,” but liberals themselves
  • The meritocracy of professionals and academics and upper-white-collar workers has ossified in recent years into something that looks to people on the outside more like an oligarchy. In The Retreat of Western Liberalism, Edward Luce dubs this phenomenon “hereditary meritocracy.
  • about a quarter of American children from the top 1 percent of the income scale attend an elite university, while only 0.5 percent of those from the bottom fifth do
  • Patrick Deneen, the author of Why Liberalism Died, has a word for this class: the “liberalocracy.” While the aristocratic family perpetuated itself through the landed estate, Deneen writes, the liberalocratic family rests upon the legacy of liberal individualism “loose generational ties, portable credentials, the inheritance of fungible wealth, and the promise of mobility.”
  • , standing apart from his fellow man, his past and his place. Liberty, in this formulation, means freedom from coercion, freedom to do as you wish—“negative liberty,” as Isaiah Berlin called it
  • Deneen reminds us of an older tradition, reaching back to Plato, which argues that citizens must gain self-mastery in order to be capable of exercising self-government. Liberty of this sort presupposes an “education in virtue”
  • Deneen is a Catholic conservative who offers an alternative reading of history that will be appealing to other Catholic conservatives, though perhaps only very reactionary ones.
  • In The Promise of American Life, Herbert Croly writes that in a free society, men of talent will naturally rise to the top. But that privileged position begins to corrode social bonds when it threatens to become permanent, whether through inheritance or through the exploitation of privilege. “The essential wholeness of the community,” he writes, “depends absolutely on the ceaseless creation of a political, economic, and social aristocracy and their equally incessant replacement.”
  • Croly hoped to preserve the “essential wholeness of the community” in part through a steeply progressive estate tax. Teddy Roosevelt, his great patron, agreed
  • There is, in fact, no sharper difference between left-liberalism and right-liberalism than the estate tax, with its implicit principle that privilege ought not be transmitted generationally
  • No less important, the willingness of the left, unlike the right, to gore its own ox might demonstrate to hard-pressed Americans that the liberal elite understands, as it once understood, the meaning of sacrifice.
  • But do liberals understand sacrifice? Liberalism did grave damage to its reputation in the 1960s by demanding real sacrifices from ordinary people and very little from elites, whose children were not the ones being bused to inner-city schools, nor drafted and sent off to fight in Vietnam. Has anything changed today?
  • So many of the things liberals favor—globalization, a generous immigration policy, an increase in the minimum wage, affirmative action—do them real good and little harm, while impinging, or at least seeming to impinge, on Americans a few steps down the ladder.
  • What do liberals favor that’s good for America broadly but not good for them?
  • liberals fancy themselves idealists. They need to prove it by pulling themselves off their perch. What about mandatory national service?
  • National service and even the estate tax are essentially emblems; perhaps sacrifice itself is a kind of emblem. But it is a language that Americans understand, and appreciate. If liberals are to find a way to speak to Americans who have been trained to regard them as the spawn of Satan, it will not be enough, as Hillary Clinton amply demonstrated, to have the best policies.
Javier E

Inside a Battle Over Race, Class and Power at Smith College - The New York Times - 0 views

www.nytimes.com/...smith-college-race.html

college race class power BLM white privilege

shared by Javier E on 26 Feb 21 - No Cached
  • NORTHAMPTON, Mass. — In midsummer of 2018, Oumou Kanoute, a Black student at Smith College, recounted a distressing American tale: She was eating lunch in a dorm lounge when a janitor and a campus police officer walked over and asked her what she was doing there.
  • The officer, who could have been carrying a “lethal weapon,” left her near “meltdown,” Ms. Kanoute wrote on Facebook, saying that this encounter continued a yearlong pattern of harassment at Smith.
  • “All I did was be Black,” Ms. Kanoute wrote. “It’s outrageous that some people question my being at Smith College, and my existence overall as a woman of color.”
  • ...42 more annotations...
  • The college’s president, Kathleen McCartney, offered profuse apologies and put the janitor on paid leave. “This painful incident reminds us of the ongoing legacy of racism and bias,” the president wrote, “in which people of color are targeted while simply going about the business of their ordinary lives.”
  • a law firm hired by Smith College to investigate the episode found no persuasive evidence of bias. Ms. Kanoute was determined to have eaten in a deserted dorm that had been closed for the summer; the janitor had been encouraged to notify security if he saw unauthorized people there. The officer, like all campus police, was unarmed.
  • Smith College officials emphasized “reconciliation and healing” after the incident. In the months to come they announced a raft of anti-bias training for all staff, a revamped and more sensitive campus police force and the creation of dormitories — as demanded by Ms. Kanoute and her A.C.L.U. lawyer — set aside for Black students and other students of color.
  • But they did not offer any public apology or amends to the workers whose lives were gravely disrupted by the student’s accusation.
  • The atmosphere at Smith is gaining attention nationally, in part because a recently resigned employee of the school, Jodi Shaw, has attracted a fervent YouTube following by decrying what she sees as the college’s insistence that its white employees, through anti-bias training, accept the theory of structural racism.
  • The story highlights the tensions between a student’s deeply felt sense of personal truth and facts that are at odds with it.
  • Those tensions come at a time when few in the Smith community feel comfortable publicly questioning liberal orthodoxy on race and identity, and some professors worry the administration is too deferential to its increasingly emboldened students.
  • “My perception is that if you’re on the wrong side of issues of identity politics, you’re not just mistaken, you’re evil,” said James Miller, an economics professor at Smith College and a conservative.
  • Faculty members, however, pointed to a pattern that they say reflects the college’s growing timidity in the face of allegations from students, especially around the issue of race and ethnicity.
  • In 2016, students denounced faculty at Smith’s social work program as racist after some professors questioned whether admissions standards for the program had been lowered and this was affecting the quality of the field work. Dennis Miehls, one of the professors they decried, left the school not long after.
  • This is a tale of how race, class and power collided at the elite 145-year-old liberal arts college, where tuition, room and board top $78,000 a year and where the employees who keep the school running often come from working-class enclaves beyond the school’s elegant wrought iron gates
  • “Stop demanding that I admit to white privilege, and work on my so-called implicit bias as a condition of my continued employment,”
  • Student workers were not supposed to use the Tyler cafeteria, which was reserved for a summer camp program for young children. Jackie Blair, a veteran cafeteria employee, mentioned that to Ms. Kanoute when she saw her getting lunch there and then decided to drop it. Staff members dance carefully around rule enforcement for fear students will lodge complaints.
  • “We used to joke, don’t let a rich student report you, because if you do, you’re gone,” said Mark Patenaude, a janitor.
  • A well-known older campus security officer drove over to the dorm. He recognized Ms. Kanoute as a student and they had a brief and polite conversation, which she recorded. He apologized for bothering her and she spoke to him of her discomfort: “Stuff like this happens way too often, where people just feel, like, threatened.”
  • That night Ms. Kanoute wrote a Facebook post: “It’s outrageous that some people question my being at Smith, and my existence overall as a woman of color.”
  • Her two-paragraph post hit Smith College like an electric charge. President McCartney weighed in a day later. “I begin by offering the student involved my deepest apology that this incident occurred,” she wrote. “And to assure her that she belongs in all Smith places.”
  • Ms. McCartney did not speak to the accused employees and put the janitor on paid leave that day.
  • Ms. McCartney appeared intent on making no such missteps in 2018. In an interview, she said that Ms. Kanoute deserved an apology and swift action, even before the investigation was undertaken. “It was appropriate to apologize,” Ms. McCartney said. “She is living in a context of ‘living while Black’ incidents.”The school’s workers felt scapegoated.
  • “It is safe to say race is discussed far more often than class at Smith,” said Prof. Marc Lendler, who teaches American government at the college. “It’s a feature of elite academic institutions that faculty and students don’t recognize what it means to be elite.”
  • The repercussions spread. Three weeks after the incident at Tyler House, Ms. Blair, the cafeteria worker, received an email from a reporter at The Boston Globe asking her to comment on why she called security on Ms. Kanoute for “eating while Black.” That puzzled her; what did she have to do with this?
  • The food services director called the next morning. “Jackie,” he said, “you’re on Facebook.” She found that Ms. Kanoute had posted her photograph, name and email, along with that of Mr. Patenaude, a 21-year Smith employee and janitor.
  • “This is the racist person,” Ms. Kanoute wrote of Ms. Blair, adding that Mr. Patenaude too was guilty. (He in fact worked an early shift that day and had already gone home at the time of the incident.) Ms. Kanoute also lashed the Smith administration. “They’re essentially enabling racist, cowardly acts.”
  • Ms. Blair was born and raised and lives in Northampton with her husband, a mechanic, and makes about $40,000 a year. Within days of being accused by Ms. Kanoute, she said, she found notes in her mailbox and taped to her car window. “RACIST” read one. People called her at home. “You should be ashamed of yourself,” a caller said. “You don’t deserve to live,” said another.
  • Smith College put out a short statement noting that Ms. Blair had not placed the phone call to security but did not absolve her of broader responsibility. Ms. McCartney called her and briefly apologized. That apology was not made public.
  • By September, a chill had settled on the campus. Students walked out of autumn convocation in solidarity with Ms. Kanoute. The Black Student Association wrote to the president saying they “do not feel heard or understood. We feel betrayed and tokenized.”
  • Smith officials pressured Ms. Blair to go into mediation with Ms. Kanoute. “A core tenet of restorative justice,” Ms. McCartney wrote, “is to provide people with the opportunity for willing apology, forgiveness and reconciliation.”
  • Ms. Blair declined. “Why would I do this? This student called me a racist and I did nothing,” she said.
  • On Oct. 28, 2018, Ms. McCartney released a 35-page report from a law firm with a specialty in discrimination investigations. The report cleared Ms. Blair altogether and found no sufficient evidence of discrimination by anyone else involved, including the janitor who called campus police.
  • Still, Ms. McCartney said the report validated Ms. Kanoute’s lived experience, notably the fear she felt at the sight of the police officer. “I suspect many of you will conclude, as did I,” she wrote, “it is impossible to rule out the potential role of implicit racial bias.”
  • Ms. McCartney offered no public apology to the employees after the report was released. “We were gobsmacked — four people’s lives wrecked, two were employees of more than 35 years and no apology,” said Tracey Putnam Culver, a Smith graduate who recently retired from the college’s facilities management department. “How do you rationalize that?”
  • Rahsaan Hall, racial justice director for the A.C.L.U. of Massachusetts and Ms. Kanoute’s lawyer, cautioned against drawing too much from the investigative report, as subconscious bias is difficult to prove. Nor was he particularly sympathetic to the accused workers.
  • “It’s troubling that people are more offended by being called racist than by the actual racism in our society,” he said. “Allegations of being racist, even getting direct mailers in their mailbox, is not on par with the consequences of actual racism.”
  • Ms. Blair was reassigned to a different dormitory, as Ms. Kanoute lived in the one where she had labored for many years. Her first week in her new job, she said, a female student whispered to another: There goes the racist.
  • Anti-bias training began in earnest in the fall. Ms. Blair and other cafeteria and grounds workers found themselves being asked by consultants hired by Smith about their childhood and family assumptions about race, which many viewed as psychologically intrusive. Ms. Blair recalled growing silent and wanting to crawl inside herself.
  • The faculty are not required to undergo such training. Professor Lendler said in an interview that such training for working-class employees risks becoming a kind of psychological bullying. “My response would be, ‘Unless it relates to conditions of employment, it’s none of your business what I was like growing up or what I should be thinking of,’” he said.
  • In addition to the training sessions, the college has set up “White Accountability” groups where faculty and staff are encouraged to meet on Zoom and explore their biases, although faculty attendance has fallen off considerably.
  • The janitor who called campus security quietly returned to work after three months of paid leave and declined to be interviewed. The other janitor, Mr. Patenaude, who was not working at the time of the incident, left his job at Smith not long after Ms. Kanoute posted his photograph on social media, accusing him of “racist cowardly acts.”
  • “I was accused of being the racist,” Mr. Patenaude said. “To be honest, that just knocked me out. I’m a 58-year-old male, we’re supposed to be tough. But I suffered anxiety because of things in my past and this brought it to a whole ’nother level.”
  • He recalled going through one training session after another in race and intersectionality at Smith. He said it left workers cynical. “I don’t know if I believe in white privilege,” he said. “I believe in money privilege.”
  • This past autumn the university furloughed her and other workers, citing the coronavirus and the empty dorms. Ms. Blair applied for an hourly job with a local restaurant. The manager set up a Zoom interview, she said, and asked her: “‘Aren’t you the one involved in that incident?’”
  • “I was pissed,” she said. “I told her I didn’t do anything wrong, nothing. And she said, ‘Well, we’re all set.’”
Javier E

A Hard Reckoning for the Democrats: Race, Class and Joe Biden's Election - The Globalist - 0 views

www.theglobalist.com/-democratic-party-demographics

race class strategy Democratic party 2020

shared by Javier E on 02 Dec 20 - No Cached
  • The disappointing election results also raise doubts about a widespread belief among Democrats that they are on the side of history because the population of non-whites — who tend to vote for Democrats — is growing faster than the population of whites. Therefore, many Democratic leaders have assumed that they do not have to worry about losing white working class voters to the Republicans because whites will be less important in the future.
  • First, the often-cited numbers are misleading in and of themselves. The well-known New York Times columnist Tom Friedman recently wrote: “sometime in the 2040s, whites will make up 49% of the U.S. population, and Latinos, Blacks, Asians and multiracial populations 51%.”
  • But Friedman, like many other political analysts, errs when he classifies the largest minority subgroup, Latin-Americans, as “not white.” In fact, at least 65% consider themselves racially “only” white. Thus, if Latino-Americans are correctly classified (by their self-identification), whites will still make up 69% of the U.S. population by 2060. So, if racial identity really determines voting behavior, then U.S. politics will be dominated by white people for a long time.
  • ...18 more annotations...
  • Second, the assumption that people will vote as a bloc according to their ethnic or racial identity is simplistic.
  • despite Trump’s xenophobia and racism, a larger share of Latinos and black men voted for him this year than they did in 2016.
  • Democrats also lost Texas again. During the campaign, the Democrats had targeted their appeal to Latinos by emphasizing Trump’s mistreatment of immigrants entering illegally from Mexico and Central America. But Mexican-Americans along the border supported Donald Trump because their jobs and wages are being undercut by the newer immigrants.
  • Republicans of course have been the major promoters of policies that have beneftted investors at the expense of workers. But, shamelessly and cleverly, they have diverted white working class anger toward minorities, protecting the country’s elites.
  • The Republicans’ trap for the Democrats White skin is still privileged in the United States of America and the Republican Party has increasingly pandered to racism. Democrats, for both moral and political reasons, must strongly support racial justice.
  • But in an overwhelmingly white society, they cannot attract the necessary sustained political support with a message focused on generalized white guilt.
  • Thus, for example, a majority of whites supported the Black Lives Matter movement against police brutality towards Blacks. But the support dropped sharply when demands rose for whites to pay reparations for past oppression of Blacks.
  • After all, several decades of stagnant wages, precarious employment and the erosion of upward mobility have left most whites in the United States today who must work for a living no longer feeling very “privileged.
  • National polls showed that Latino-American voters thought jobs and health care, not immigration, were the most important issues for them.
  • Economic class trumps racial affiliation Most Latinos and black Americans are working class — like the majority of whites. And the data shows the economic problems of minorities are now more likely a function of their class than their race or ethnicity.
  • Thus, the central issue of income and wealth inequality is not the privilege of “whites” any longer. Rather, it is the privilege of “rich whites.
  • As economist Adolph Reed, an African American, puts it: If you say to those white people in the bottom 50% (i.e., people who have basically no wealth at all) that the basic inequality in the United States is between black and white, they know you are wrong. More tellingly, if you say the same thing to the black people in the bottom 50% (i.e., people who have even less than no wealth at all), they also know you are wrong. It’s not all the white people who have the money; it’s the top 10% of (mainly) whites.
  • An engine of inequality Thomas Piketty and others have shown that modern capitalism has become an engine for the expansion of inequality between capital and labor. Thus, in the absence of substantial reform, incomes and opportunities for most working Americans — whatever the color of their skin — will continue to shrink.
  • Trump succeeded in part because large numbers of white working people felt abandoned by Democrats. Over the last few decades, the Democratic Party’s establishment forged an alliance with Wall Street financiers who are liberal on social issues — such as racial discrimination, immigration and abortion — but very conservative on economics.
  • One bizarre result was that throughout the campaign, voters saw the plutocrat Trump as better at creating jobs and prosperity than Biden.
  • Have Democrats really learned the lesson? Biden’s less elitist style helped him with enough white workers to win three key Midwestern states that Hillary Clinton had lost. Still, had Donald Trump shown a minimum of competence in responding to the COVID 19 crisis, he could well have been re-elected.
  • Republicans forcing the Democrats’ hands Because Republicans will do everything they can to make the Biden presidency a failure, the Democrats’ disparate factions have to unite behind him in a “popular front” against the authoritarian right. This may be hard for many on the Party’s left, but they have no choice. If Biden fails, they fail.
  • Conclusion The election gave us some clues to where U.S. democracy might be headed, but the question remains unanswered: Can Biden and the Democrats restore enough security and prosperity to the American working class to finally eradicate the neofascist political pandemic?
Javier E

How America's Realtors Repurposed Freedom to Defend Segregation - The Atlantic - 0 views

www.theatlantic.com/...620709

freedom ideology libertarian realtors choice discrimination history culture politics policy

shared by Javier E on 30 Nov 21 - No Cached
  • Conservatives in America have, in recent months, used the idea of freedom to argue against wearing masks, oppose vaccine mandates, and justify storming the Capitol. They routinely refer to themselves as “freedom-loving Americans.” Freedom, as a cause, today belongs almost entirely to the right.
  • The right to be treated equally, to not be discriminated against, to choose where to live, was not part of American freedom but a special privilege.
  • The conservative use of the idea of absolute freedom, of freedom as your personal property, to shift American politics to the right came shortly after King’s speech, and indeed was a direct reaction to his argument that one’s own freedom depended on everyone else’s
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  • conservative activists and business leaders designed an opposite idea of American freedom to protect their own interests
  • Realtors had big incentives for maintaining segregation. Having invented it in the early 1900s as a marketing tool for selling homes, they had made segregation central to their business practices. They created racial covenants to exclude members of minority groups from new developments, existing neighborhoods, and entire cities and shaped federal redlining maps, all premised on the idea that anyone selling to minority families was destroying the future of all the neighbors.
  • Despite the Supreme Court outlawing court enforcement of racial covenants in 1948, Realtors used racial steering—such as lying to minority prospective buyers that a home had just been sold and controlling newspaper real-estate listings—so effectively that by the early ’60s, Black Americans were excluded from 98 percent of new homes and 95 percent of neighborhoods.
  • in asking voters to constitutionally authorize residential discrimination in Proposition 14, Realtors had a fundamental problem. How, at the height of the civil-rights movement, could they publicly campaign for sanctioning discrimination in California?
  • Victory would depend, realized Spike Wilson, the president of the California Real Estate Association, on convincing the large majority of white voters—who did not want to see themselves as racially prejudiced in any way—that the Realtors were campaigning not for discrimination but for American freedom.
  • Realtors would need to secretly and systematically redefine American freedom as the freedom to discriminate—to challenge the idea at the heart of the civil-rights movement itself.
  • the national Realtors’ organization created a secret action kit to oppose fair housing everywhere.
  • The kit’s detailed scripts instructed Realtors to “focus on freedom” and avoid “discussion of emotionally charged subjects,” such as “inferiority of races.”
  • Freedom, the kit explained, meant each owner’s right to discriminate, and Realtors were in favor of “freedom for all”: the equal rights of all owners to choose whom to sell to. Realtors claimed that they, unlike civil-rights advocates, were color-blind.
  • Wilson drafted a Property Owners’ Bill of Rights that Realtors advertised in newspapers nationwide, emphasizing owners’ absolute right to dispose of their property—never mentioning anyone’s right to buy or rent a home in the first place
  • This was not always the case. In the early 1960s, civil-rights activists invoked freedom as the purpose of their struggle. Martin Luther King Jr. used the word equality once at the March on Washington, but he used the word freedom 20 times.
  • Realtors thus made government the enemy, not minority groups
  • Thus, the more disparate the issues on which this idea of freedom was invoked—abortion, guns, public schools, gender rights, campaign finance, climate change—the more powerful the message became.
  • By making state bureaucrats the enemy, Realtors could be on the side of the underdog, the individual owner. Proposition 14, Realtors claimed, was not about race but about “the rights of the individual.”
  • To discriminate simply means to choose, Realtors insisted. Freedom of choice required the right to discriminate.
  • To be in favor of Proposition 14, to limit where millions of fellow Americans could live, did not mean that you were prejudiced but that you believed in individual freedom.
  • Wilson cited Abraham Lincoln: “We are involved in a great battle for liberty and freedom. We have prepared a final resting place for the drive to destroy individual freedom.”
  • King’s terms evoked his speech at the March on Washington, but he was now defending shared freedom not against southern diehards but against northern salesmen promoting color-blind “freedom of choice.”
  • Proposition 14’s sweeping passage stunned politicians in both parties. The Realtors’ victory was overwhelming, with 65 percent of the total votes in favor, including 75 percent of the white vote and 80 percent of the white union vote.
  • Color-blind freedom meant that government must be oblivious to, must forever allow, organized private discrimination.
  • Reagan and other conservatives saw that the Realtors had zeroed in on something extremely powerful—something whose full force would not be limited to housing segregation but could be used on virtually any issue.
  • Realtors had shown how conservatives could succeed. If this idea of freedom could triumph in California, it could work anywhere.
  • though Realtors have disavowed their past arguments, the vision of freedom they created has had lasting effects on American politics as a whole.
  • This vision of freedom proved so enduring because it solved three structural problems for American conservatism.
  • First, Realtors used the language of individual freedom, of libertarianism, to justify its seeming opposite, community conformity.
  • Here was a way to unite the two separate and competing strands of conservatism, to link libertarians and social conservatives in defense of American freedom—and create the way many, if not most, Americans understand freedom today.
  • Reagan, running for governor, adopted the Realtors’ cause and their message as his own: “If an individual wants to discriminate against Negroes or others in selling or renting his house, he has a right to do so.”
  • a unifying idea: freedom of choice.
  • Second, by defining as freedom what government seemed to be taking away from “ordinary Americans,” Realtors helped create a polarizing, transcendent view of what was at stake in our politics
  • This picture of government taking away your rights would provide a compelling reason, far beyond economics, for millions of union members, Catholics, and white Americans who had long been part of Franklin D. Roosevelt’s coalition to see, in issue after issue, why they should define themselves as conservatives.
  • Timeliest of all, the Realtors’ redefinition of freedom offered a common ideology for something new in modern America: a national conservative political party
  • The Realtors’ color-blind freedom, which had proved so successful in California, could unite southerners, working-class northern Democrats, and conservative and moderate Republicans in a new national majority party—one very different from the Republican Party whose congressmen had voted 80 percent in favor of the Civil Rights and Voting Rights Acts.
  • Over time, the internal dynamics of a national conservative party would only push it further and further toward those who most ardently embraced the Realtors’ vision of freedom as the only meaning of American freedom. This dynamic has produced today’s Republican Party.
  • Republican politicians now view every issue through this single lens: that American freedom means placing one’s own absolute rights over those of others.
  • To go against that credo, to view freedom as belonging to the country itself and, as such, to everyone equally, threatens the party’s most basic tenet.
  • This idea of freedom is based on a technique that the Realtors perfected. They identified a single, narrow, obscure right, an owner’s right to choose a buyer—which Realtors themselves had restricted for decades with racial covenants—as American freedom itself.
  • Elevating as absolute a right rarely mentioned before, so government cannot limit it or protect the rights of others, became the model for the conservative movement
  • The concept can be and has been used regarding virtually any issue.
  • Everything that is not one of these carefully selected rights becomes, by definition, a privilege that government cannot protect, no matter how fundamental.
  • Since January 6, two-thirds of Republicans—more than 40 percent of all Americans—now see voting not as a basic right, an essential part of our freedom, but as a privilege for those who deserve it.
  • This picture of freedom has a purpose: to effectively prioritize the freedoms of certain Americans over the freedoms of others—without directly saying so
Javier E

In Brock Turner's home town, we're raising kids who are never told 'no' - The Washingto... - 0 views

www.washingtonpost.com/...ing-kids-who-are-never-told-no

rape culture privilege responsibility

shared by Javier E on 09 Jun 16 - No Cached
  • because I live in the community that spawned Brock Turner, I have known on some level for many months that my version would never be reality.
  • Oakwood, Ohio, is about as idyllic a Midwestern community as one could imagine. The streets are tree-lined, the houses charming. The kids walk to school and go home for lunch. The schools are nationally recognized. In fact, the nickname for Oakwood is “The Dome,” so sheltered are its residents from violence, poverty and inconvenient truths. I have lived here for over 20 years.
  • Communities like this one have a dark side, though: the conflation of achievement with being “a good kid;” the pressure to succeed; the parents who shrug when the party in their basement gets out of control (or worse yet, when they host it) because “kids are gonna drink;” the tacit understanding that rules don’t necessarily apply. The cops won’t come. The axe won’t fall.
  • ...7 more annotations...
  • For the most part, I have loved raising my kids here. But I have struggled, too. My closest friends and I have a long-standing joke about needing to remember to “lower the bar” around here — about not falling prey to the pressures to conform and compete, not buying the line that the schools or the kids here are special. Most of us understand our privilege and good fortune. Many do not.
  • There is an Oakwood in every city; there’s a Brock Turner in every Oakwood: the “nice,” clean-cut, “happy-go-lucky,” hyper-achieving kid who’s never been told “no.” There’s nothing he can’t have, do, or be, because he is special
  • it’s not hard to draw a straight line from this little ‘burb (or a hundred like it) to that dumpster at Stanford. What does being told “no” mean to that kid? If the world is his for the taking, isn’t an unconscious woman’s body? When he gets caught, why wouldn’t his first impulse be to run, make excuses — blame the Fireball, or the girl or the campus drinking culture? That is entitlement. That is unchecked privilege.
  • I find that I’m hiding from social media and avoiding conversations on this subject, lest I have to listen to someone defend him. I don’t want to hear anyone start in about the nice family or the good kid. My kids went to high school with him. I ran the community center swim team he was on
  • No, I don’t “know” Brock Turner like his friends or neighbors do. But I do know what he did, and so do we all, based on the unanimous verdict of a jury and two eyewitnesses.
  • We now also know exactly what his victim suffered, and we know that he doesn’t own any of it. Neither do his apologists.
  • I’ve wondered if all of this was the attorney’s doing — that Turner and his family were manipulated into denial because their lawyer told them there was no other alternative. But his father’s letter and his own lame “apology” make it seem clear that they truly believe that bad timing and alcohol — not Turner himself — were to blame.
Javier E

White Privilege, Quantified - The Atlantic - 0 views

www.theatlantic.com/...386102

white privilege racism Australia experiment

shared by Javier E on 27 Feb 15 - No Cached
  • their paper describes the results of an experiment they arranged in the state of Queensland, Australia. Mujcic and Frijters liken the racial overtones of Queensland's history to those of the American South; it took until 1963 for black Aboriginals to gain the right to vote in Australia. In their experiment, Mujcic and Frijters enlisted 29 volunteers from different racial and ethnic backgrounds to board public buses, tell the drivers that they lacked the roughly $3.50 needed to ride, and say that they needed to get to a stop about a mile away. They were then asked to record whether the driver let them stay onboard. (They were also told to note the time of day and the weather conditions
  • the experiment yielded data on more than 1,500 encounters between volunteers and drivers. Nearly two-thirds of the volunteers’ pleas were successful, but the rate at which they were granted differed greatly across ethnicities. White participants were given a lot more leeway than black ones: 72 percent of white subjects were allowed to stay onboard, while only 36 percent of black ones were. The rate for South Asian subjects was around 50 percent, and for East Asians it was 73 percent.
  • “Many people conceptualize prejudice as being subjective, emotional, and open to the interpretation of the victim. However, thinking of prejudice in this way can lead to ‘victim blaming’ because people assume that the victim’s depiction of the events is self-serving. By quantifying these biases, researchers make the bias more objective.”
  • ...1 more annotation...
  • They approached several bus drivers on break, showing them a picture of a subject from the original experiment and asking the driver if that rider would be allowed to stay on. In that survey, 86 percent of drivers said they’d let a black passenger stay onboard—a rate far higher than what happened out on the streets. Perhaps drivers know that they shouldn’t discriminate, but only act on that knowledge when they think their actions are being recorded
Javier E

The University of Oklahoma Video, and the Problem Fraternities Can't Fix Themselves - N... - 0 views

www.nytimes.com/...ities-cant-fix-themselves.html

fraternity white privilege white supremacy college

shared by Javier E on 15 Mar 15 - No Cached
  • I study race and the Greek-letter system on North American campuses. I have interviewed hundreds of members of historically white fraternities and sororities, at big state universities and smaller liberal arts colleges, on the East Coast and in the South. My research indicates that nonwhite students who successfully pledge those groups — roughly 3 to 4 percent of fraternity or sorority members — live a harsh existence of loneliness and isolation.
  • Without attention to the internal power dynamics and racism inside these organizations, we place an inordinate burden on the few students of color in them to carry our torch of idealism while we ignore the banal hostility they face.
  • Nearly all the nonwhite members told me of their white fraternity and sorority brothers’ and sisters’ expectation that they conform to demeaning racial stereotypes. If they failed, they were seen as not fully belonging; if they succeeded, they were understood to be “too” black, Latino or Asian to fit in. This, known as the paradox of participation, governed their acceptance. But to outsiders, the color line was broken.
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  • All of the examples chosen that represent racial slights or overt racism only raise the specter of how these frat members are raised, what they truly believe, and how organizations that permit such behavior and encourage the newbies to go along with it perpetuate racism in all its forms. As such, the question "what should we do about fraternities" isn't any different from the same question with the terms "KKK", "Neo-Nazis", or "anti semetics" substituted in for "fraternities".
  • The fraternities are a reflection of college life and life in America.There is more polarization on campuses, with students not mixing, exchanging ideas and engaging one another. Instead, they are congregating with other students just like them, and this is occurring across the race and color spectrum. Several college professors blame the Greek system for seeming to foster this division, but I believe it is more of a reflection of what is going on in America, as society is similarly divided and not engaging with anyone who is not alike.Is it risk aversion, need for affirmation, security? Unknown, but while I'm not a fan of the Greek system/life, I do not believe it is the crux of the problem.
  • I will take advantage of the vacuum to explain why my fraternity brought out the worst in its members. The fundamental problem is that most college-age men lack the judgment and life-experience to live together in a self-governing group. Inevitably, the most aggressive, extroverted risk takers will come to dominate the organization. Their best teenage thinking is what gives birth to the worst ideas and greatest excesses of the insular frat life. What else contributes to fraternities' bad reputations? The college administrations, which long ago renounced their in-loco-parentis responsibilities. There was a time when fraternities had seasoned adult house fathers who could keep the guys in line. No more.
  • "Powerful alumni." That's all that really needs to be said. As we've reduced public funding for higher education, universities are more and more dependent on the deep pockets of alumni who are going to place a phone call to any campus administrator who tries to seriously address all the "fun." Drinking, sexual assault, racism. Fraternities are good at breeding loyalty, loyalty to their chapters, loyalty to their campuses. Few universities can afford to toy with that. Note this Atlantic Monthly article, "The Dark Power of Fraternities." http://www.theatlantic.com/features/archive/2014/02/the-dark-power-of-fr...
  • As a student, it seemed to me that the purpose of fraternities was to reaffirm that education didn't really matter -- a big poke in the eye at anyone who believed that they could advance by excelling academically. What really mattered was how much you could drink and debase yourself in tribute to the bastions of current privilege and wealth
  • for the quality of life in the house, it certainly was not apparent to me. When I came to them with proof positive that a "brother" had stolen a check payable to me, forged my signature and cashed it, they did nothing to sanction him.The dominant group in my fraternity had no apparent thirst for knowledge, just an unquenchable thirst for daily alcohol-fueled parties that lasted into the wee hours with loud music and drugs. We outsiders subsidized their party life and all we got in return was the privilege of living in their zoo.
  • Why do some Greek-letter organizations seem to bring out the worst in people? Historically white fraternal groups can be key mechanisms in the intergenerational transmission of white wealth, power and status. The stakes for belonging are high, and the culture must legitimate its own existence, forcing out those who fail to conform.
Javier E

The Halloween Costume Controversy at Yale's Silliman College - The Atlantic - 2 views

www.theatlantic.com/...414810

campus Yale halloween free speech victimization tolerance culture

shared by Javier E on 10 Nov 15 - No Cached
  • Watching footage of that meeting, a fundamental disagreement is revealed between professor and undergrads.
  • Christakis believes that he has an obligation to listen to the views of the students, to reflect upon them, and to either respond that he is persuaded or to articulate why he has a different view. Put another way, he believes that one respects students by engaging them in earnest dialogue.
  • But many of the students believe that his responsibility is to hear their demands for an apology and to issue it. They see anything short of a confession of wrongdoing as unacceptable. In their view, one respects students by validating their subjective feelings.
  • ...7 more annotations...
  • Notice that the student position allows no room for civil disagreement.
  • In “The Coddling of the American Mind,” Greg Lukianoff and Jonathan Haidt argued that too many college students engage in “catastrophizing,” which is to say, turning common events into nightmarish trials or claiming that easily bearable events are too awful to bear. After citing examples, they concluded, “smart people do, in fact, overreact to innocuous speech, make mountains out of molehills, and seek punishment for anyone whose words make anyone else feel uncomfortable.”
  • As students saw it, their pain ought to have been the decisive factor in determining the acceptability of the Halloween email. They thought their request for an apology ought to have been sufficient to secure one. Who taught them that it is righteous to pillory faculty for failing to validate their feelings, as if disagreement is tantamount to disrespect? Their mindset is anti-diversity, anti-pluralism, and anti-tolerance, a seeming data-point in favor of April Kelly-Woessner’s provocative argument that “young people today are less politically tolerant than their parents’ generation.”
  • This notion that one’s existence can be invalidated by a fellow 18-year-old donning an offensive costume is perhaps the most disempowering notion aired at Yale.
  • It ought to be disputed rather than indulged for the sake of these students, who need someone to teach them how empowered they are by virtue of their mere enrollment; that no one is capable of invalidating their existence, full stop; that their worth is inherent, not contingent; that everyone is offended by things around them; that they are capable of tremendous resilience; and that most possess it now despite the disempowering ideology foisted on them by well-intentioned, wrongheaded ideologues encouraging them to imagine that they are not privileged.
  • Here’s one of the ways that white men at Yale are most privileged of all: When a white male student at an elite college says that he feels disempowered, the first impulse of the campus left is to show him the extent of his power and privilege. When any other students say they feel disempowered, the campus left’s impulse is to validate their statements. This does a huge disservice to everyone except white male students.
  • That isn’t to dismiss all complaints by Yale students. If contested claims that black students were turned away from a party due to their skin color are true, for example, that is outrageous. If any discrete group of students is ever discriminated against, or disproportionately victimized by campus crime, or graded more harshly by professors, then of course students should protest and remedies should be implemented.
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