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Rooting for Wrong Cricket Team? That's Sedition, Kashmiri Students Learn - NYTimes.com - 0 views

www.nytimes.com/...students-sedition-cricket.html

cricket students sedition debate ukraine nytimes history politics

shared by julia rhodes on 06 Mar 14 - No Cached

The police in northeastern India have filed sedition charges against 67 Kashmiri students after some of them cheered for the Pakistani cricket team during a televised match with India on Sunday night.
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“I believe what the students did was wrong & misguided but they certainly didn’t deserve to have charges of sedition slapped against them,” Mr. Abdullah wrote.
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Indian news media reported that a delegation of leaders from the Bharatiya Janata Party, a right-of-center Hindu nationalist group that polls suggest will soon dominate India’s central government, met Mr. Ahmed and demanded stern action against the students. A group of students associated with the Hindu party also burned an effigy of Mr. Ahmed, local news media reported.
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...2 more annotations...
Cricket is a national obsession in India. Some Kashmiris root against the Indian team because of resentment from decades of national policies there, including routine arrests of pro-independence figures and thousands of disappearances.
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India and Pakistan, once part of the same country, violently divided in 1947 and have since fought three wars, two of them over Kashmir, a region divided between the two countries. Pakistan has been the source of repeated terrorist attacks in India, including one in Mumbai in 2008 that killed more than 160 people.
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These Truths: A History of the United States (Jill Lepore) - 1 views

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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.
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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,
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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.
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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.
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The real dispute is between “these truths” and the course of events: Does American history prove these truths, or does it belie them?
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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.
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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.
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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
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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.
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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.”
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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.
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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?
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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
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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.
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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.
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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.
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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.
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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
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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
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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.
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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.
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Against conquest, slaughter, and slavery came the urgent and abiding question, “By what right?”
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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.
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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.
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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.
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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.”
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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?
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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!”
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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.
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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.”
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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.
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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.
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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.
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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.
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The most crucial right established under Magna Carta was the right to a trial by jury.
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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.
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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.
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The age of mystery began to wane, and, soon, the culture of fact spread from law to government.
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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.
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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.
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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.
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By what right did the English hold these people as their slaves?
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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
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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.”
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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.
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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.
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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
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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.
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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?
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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.
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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.”
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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.
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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.
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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.
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This, too, represented a kind of revolution: Whitefield emphasized the divinity of ordinary people, at the expense of the authority of their ministers.
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he wrote in 1751 an essay about the size of the population, called “Observations concerning the Increase of Mankind, Peopling of Countries, &c.”
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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.
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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.”
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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.
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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.
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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.
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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.
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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.
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“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
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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,
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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.
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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
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If not for the three-fifths rule, the representatives of free states would have outnumbered representatives of slave states by 57 to 33.44
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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.”
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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.
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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.
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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.
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The replacement of debtors’ prison with bankruptcy protection would change the nature of the American economy, spurring investment, speculation, and the taking of risks.
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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.)
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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.
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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
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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.”
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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
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“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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.”
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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.”
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“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.
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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.
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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?
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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?
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A distinctively American idea of progress involved geography as destiny, picturing improvement as change not only over time but also over space.
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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
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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
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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
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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.
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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
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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,
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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.”
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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.
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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.
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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.
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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,
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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.”
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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.
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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
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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
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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.
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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
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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.
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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.”
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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
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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.
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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
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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.
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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.
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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.
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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
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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?
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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.
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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
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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.
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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.”
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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
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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.”
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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.”
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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
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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.
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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
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The Louisiana Purchase had doubled the size of the United States. In gaining territory from Mexico, the United States grew by 64 percent.
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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
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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.”
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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.
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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
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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.”
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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.
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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.”
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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.”
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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
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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.
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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.
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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.
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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.
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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.
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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.”
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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.
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“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.
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“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.”
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“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
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APHOTOGRAPH STOPS TIME, TRAPPING IT LIKE A BUTTERFLY in a jar.
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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.
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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.”
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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.
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But war isn’t a failure of technology; it’s a failure of politics.
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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.
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(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.”
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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.
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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.
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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
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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.
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“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.”
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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.”
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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
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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
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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
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“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.
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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.
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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
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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.
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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.”
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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.
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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.
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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.
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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,
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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.
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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?
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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.
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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
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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,”
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“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
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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.
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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.
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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.
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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.
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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
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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
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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
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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.
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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.
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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.)
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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.
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“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.
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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
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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.
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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.
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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
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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
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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?
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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.
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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.”
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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.
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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
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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.
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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
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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.”
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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
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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
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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.
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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.
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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
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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.
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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.
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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.
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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
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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
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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
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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.”
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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.
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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
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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.
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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.
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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.”
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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.
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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.
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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
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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.
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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.
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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.
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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.
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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
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“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
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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
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“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.”
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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
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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.
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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.”
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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.
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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.
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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.
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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.
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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.
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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.
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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,
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“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.
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“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
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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,
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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.
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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.
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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.
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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
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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.
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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
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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,
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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.
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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.
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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
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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.
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“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.”
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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
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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.
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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.
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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.
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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
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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.
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“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
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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.
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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.
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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.”
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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.
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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.
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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.
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“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.
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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.”
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“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.
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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.
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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.
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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
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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.
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Nor was this academic research without consequence. Beginning in 1907, with Indiana, two-thirds of American states passed forced sterilization laws.
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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
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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.
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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.”
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“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.”
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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.
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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
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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,
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Social scientists called the effect produced by wartime propaganda “herd psychology”; the philosopher John Dewey called it the “conscription of thought.”89
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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.
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“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.”
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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
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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).
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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.
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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.
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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
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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
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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
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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.
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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.
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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.
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Justice Dept. Links Oath Keepers and Proud Boys Ahead of Capitol Riot - The New York Times - 0 views

www.nytimes.com/...s-proud-boys-capitol-riot.html

shared by rerobinson03 on 24 Mar 21 - No Cached

Leaders of the Oath Keepers militia and the far-right group the Proud Boys were in communication in the weeks before the Capitol riot and appear to have coordinated some plans for the day of the attack, prosecutors said in court papers.
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From the start of the investigation, agents and prosecutors have focused on the Proud Boys and the Oath Keepers, if for no other reason than the two groups both sent large contingents of members to the Capitol. The organizations have a history of working and appearing together at right-wing street events dating to the early days of the Trump administration.
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According to the messages, Mr. Meggs had already been in touch with a leader of the Proud Boys whose name was redacted in the papers. Apparently expecting a conflict with the antifascist activists known as antifa, the two men had devised a plan to catch their left-wing adversaries in a kind of pincer move on the streets. “We will have the proud boys get in front of them,” Mr. Meggs wrote. “The cops will get between antifa and proud boys. We will come in behind antifa and beat the hell out of them.”
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The new disclosure about the links between two extremist groups was contained in a motion filed late Thursday night by prosecutors seeking to keep Kelly Meggs, the leader of the Florida chapter of the Oath Keepers, in jail before his trial. Prosecutors cited several of Mr. Meggs’s private Facebook messages in which he told others that as many as 100 Oath Keepers planned to be in Washington for a rally in January answering a call by President Donald J. Trump.“He called us all to Capitol and wants us to make it wild!!!” Mr. Meggs wrote on Dec. 22. “Sir yes Sir!!! Gentlemen we are heading to DC.”
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This week, The New York Times published an article saying that federal prosecutors were weighing sedition charges against some of the Oath Keepers arrested in connection with the Capitol attack — a rare crime that has not been successfully prosecuted in more than 20 years. The article came on the heels of an unusual interview that Michael R. Sherwin, the prosecutor who until recently was leading the riot inquiry, gave to “60 Minutes” in which he said that evidence obtained by the government investigators almost certainly meets the bar needed to file sedition charges.
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In a separate filing issued on Wednesday, prosecutors revealed evidence that two of Mr. Meggs’s co-defendants in the Oath Keepers case, Jessica Watkins and Donovan Crowl — both Ohio residents — swapped messages on Facebook just days after the Capitol attack, discussing a “bugout plan” if then-President-elect Joseph R. Biden Jr. actually took office.
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Spain - The French invasion and the War of Independence, 1808-14 | Britannica.com - 0 views

www.britannica.com/...he-War-of-Independence-1808-14

Ferdinand VII of Spain

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Joseph could count on the support of cautious, legalistic administrators and soldiers, those who believed resistance to French power impossible,
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After the deposition of King Ferdinand, “patriot” Spain outside the control of the French armies split into a number of autonomous provinces. Resistance centred in provincial committees (juntas) that organized armies.
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Napoleon then invaded Spain and by 1809 was in control of most of the peninsula. The Spanish regular army, led by incompetent generals, suffered defeat after defeat.
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The Central Junta and its successor, the regency, were compelled to summon a Cortes in order to legitimize the situation created by the absence of Ferdinand VII, who was a prisoner in France. Conservatives conceived of this task as the mere supply of the sinews of war on behalf of an absent king.
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With the help of an army corps and of conservative sentiment that had been outraged by the liberalism of 1812, Ferdinand returned from exile in France to rule Spain as an absolute monarch. In 1820 he was forced by military sedition to return to constitutionalism during the Liberal Triennium (1820–23). For the last, “ominous” decade of his reign, he returned to a relatively enlightened form of ministerial despotism. From 1814 to 1820 Spain attempted to reestablish its rule in America and to maintain an inflated wartime army with a permanent economic deficit.
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When, on September 29, 1833, Ferdinand died, Isabella was proclaimed queen, with María Cristina as regent, precipitating almost immediately the outbreak of the First Carlist War (1833–39).
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Michael Flynn and the endless insurrection - CNNPolitics - 0 views

www.cnn.com/...index.html

shared by mattrenz16 on 02 Jun 21 - No Cached

The insurrection is far from over.In the same week, the sitting US President warned that US democracy is in peril, a group of scholars said the American experiment could fail and a retired US general -- who served, briefly, as national security adviser -- seemed to endorse a military coup.
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On the one hand, the retired general -- that's Michael Flynn -- is disgraced in the eyes of his former colleagues, was prosecuted on charges of lying and foreign lobbying and then pardoned by Trump. He appeared this past weekend at a fringe conspiracy theory conference and said there's no reason what's happening in Myanmar (a violent coup by the country's military) shouldn't happen in the US.
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"Let me be VERY CLEAR - There is NO reason whatsoever for any coup in America, and I do not and have not at any time called for any action of that sort," he said. Read more from CNN's Donie O'Sullivan.
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At the same conference this weekend, he and Powell suggested Trump could just be reinstated. Here's a fact check on that from CNN's Tara Subramaniam.
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A coup after an election, actually. What's happening in Myanmar wasn't just any coup; the military seized control of the country after the election in November. QAnon extremists have been fixated on it.
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So is it sedition? Richard Painter, the White House ethics lawyer under President George W. Bush, now a Democrat, argued Monday on CNN that Flynn should be prosecuted for sedition.
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Treason: "Whoever, owing allegiance to the United States, levies war against them or adheres to their enemies, giving them aid and comfort within the United States or elsewhere, is guilty of treason and shall suffer death, or shall be imprisoned not less than five years and fined under this title but not less than $10,000; and shall be incapable of holding any office under the United States."
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Rebellion or insurrection: "Whoever incites, sets on foot, assists, or engages in any rebellion or insurrection against the authority of the United States or the laws thereof, or gives aid or comfort thereto, shall be fined under this title or imprisoned not more than ten years, or both; and shall be incapable of holding any office under the United States."
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Seditious conspiracy: "If two or more persons in any State or Territory, or in any place subject to the jurisdiction of the United States, conspire to overthrow, put down, or to destroy by force the Government of the United States, or to levy war against them, or to oppose by force the authority thereof, or by force to prevent, hinder, or delay the execution of any law of the United States, or by force to seize, take, or possess any property of the United States contrary to the authority thereof, they shall each be fined under this title or imprisoned not more than twenty years, or both."
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It's also not that Republicans in Arizona and Georgia are still trying to selectively audit their states' election results months after the elections ended and a shocking number of Republican voters question the legitimacy of Biden's win.
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To them, it is the raft of restrictive voting laws being passed in key states by Republican legislatures around the country that threatens democracy.
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"Democracy is more than a form of government. It's a way of being; it's a way of seeing the world. Democracy means the rule of the people -- the rule of the people. Not the rule of monarchs, not the rule of the moneyed, not the rule of the mighty -- literally, the rule of the people."
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Barr's attack on his own prosecutors fed by frustration with both sides of political ai... - 0 views

www.washingtonpost.com/...a-89e3-4b9efa36dc64_story.html

Justice Dept. trump corruption

shared by Javier E on 18 Sep 20 - No Cached

Separately, Barr has told federal prosecutors to aggressively pursue cases against those committing violence amid the protests, and in a Justice Department conference call last week he suggested they might apply a rarely used law against sedition, according to people familiar with the conversation.
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“We have a long and checkered history dealing with free speech, and specifically using sedition charges to quell dissent,”
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We’re somewhat desensitized, but this was beyond the pale,” the attorney said, speaking on the condition of anonymity. “Again, you never expect the head of your agency to dismiss you and to denigrate the work that you do, and to call into question your motives. You don’t go to work every day for that.”
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“Whose agents do you think you are?” Barr had asked rhetorically.
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“I’m not familiar with that particular comment by the attorney general,” Wray told Demings, but added, “We, the FBI, work for the American people.”
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2020 Election Live Updates: Trump Says 'Unsolicited Ballots' Will Be the Cause of Elect... - 0 views

www.nytimes.com/...trump-vs-biden

trump us policy

shared by cartergramiak on 17 Sep 20 - No Cached

Trump Says ‘Unsolicited Ballots’ Will Be the Cause of Election Night Delays. They Won’t.
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But two tweets from President Trump Thursday morning erroneously sought to blame states that are automatically mailing out ballots to registered voters for the likely delays and baselessly stated that the results “may NEVER BE ACCURATELY DETERMINED,” an assertion dismissed by elections experts.
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There is absolutely no evidence that states that automatically send out mail-in ballots to all voters have had issues with accuracy, and some such as Colorado, Washington and Oregon have been conducting their elections mostly by mail for years.
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Battleground states like Pennsylvania, Ohio, Michigan, Wisconsin, Georgia, Florida and North Carolina are no-excuse absentee states.
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“We certainly have seen very active, very active efforts by the Russians to influence our election in 2020,”
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Amy Dorris, a former model, alleges that Trump sexually assaulted her at the U.S. Open.
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Arizona, the poll found, is one of the few battlegrounds in which a third-party candidate is likely to play a significant role on the presidential level. The Libertarian candidate Jo Jorgensen gets between 3 and 4 percent of the presidential vote, depending on the turnout model used.
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“Look at her. … I don’t think so,” he said.
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All of this rancor comes as absentee voting is already underway in multiple states. By the end of this week, voters will be able to cast in-person ballots in eight states.
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Mr. Ratcliffe, a former Republican congressman from Texas who fiercely defended the president during the Russia investigation, has downplayed such threats, an approach the president prefers.
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Joseph R. Biden Jr. holds a four-point edge over President Trump among registered voters in Arizona, though that advantage fades when the sample focuses only on likely voters, according to a Monmouth University poll released Thursday.
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The woman, Amy Dorris, a former model, said she was invited, along with her boyfriend at the time, to Mr. Trump’s private box to watch the tennis match. Ms. Dorris was 24.
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The news for Mr. Biden was a little rosier when the poll examined critical regions in the state.
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In Maricopa County, home to Phoenix, Mr. Biden held a 6-point lead among likely voters — a nine-point swing from 2016, when Mr. Trump won the county by 3 percentage points.
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Only one Democratic presidential candidate has prevailed in Arizona in the past 70 years: Bill Clinton in 1996.
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“Joe Biden just has a fundamentally different view of what it means for the economy to be doing well than Donald Trump does,” she continued. “Joe Biden believes the economy is not doing well unless middle-class families and working people are doing well.”
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“If Joe Biden gets elected, we can kiss goodbye to the economy that we’ve been enjoying,” a woman who describes herself as a small-business owner says in one ad. “He’s going to raise taxes, he’s already said that.”
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On Tuesday night, President Trump returned to the theme during a town-hall-style meeting broadcast on ABC, where he was taken to task by Ellesia Blaque, an assistant professor at Kutztown University in Pennsylvania. She told him she had a congenital illness, demanded to know what he would do to keep “people like me who work hard” insured.
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“We’re going to be doing a health care plan very strongly, and protect people with pre-existing conditions,” Mr. Trump told her, adding, “I have it all ready, and it’s a much better plan for you, and it’s a much better plan.”
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And with tens of thousands of Americans losing their coverage to a coronavirus-induced economic turndown, fears of inadequate or nonexistent health insurance have never been greater.
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MIAMI — Jeff Gruver voted for the first time ever in March, casting an enthusiastic ballot for Bernie Sanders in Florida’s presidential primary.
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Mr. Gruver does not have the money. And he does not want to take any risk that his vote could be deemed illegal. Like more than a million other ex-felons, he has learned that even an overwhelming 2018 vote approving a state referendum to restore voting rights to most people who had served their sentences does not necessarily mean that they will ever get to vote.
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Mike PenceTo be determined.
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“I think he made a mistake when he said that,” Mr. Trump told reporters. “It’s just incorrect information.” A vaccine would go “to the general public immediately,” the president insisted, and “under no circumstance will it be as late as the doctor said.” As for Dr. Redfield’s conclusion that masks may be more useful than a vaccine, Mr. Trump said that “he made a mistake,” maintaining that a “vaccine is much more effective than the masks.”
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“So let me be clear. I trust vaccines. I trust the scientists. But I don’t trust Donald Trump,” Mr. Biden said. “And at this moment, the American people can’t either.”
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Attorney General William P. Barr has ratcheted up his involvement in partisan politics in recent days, floating federal sedition charges against violent protesters and the prosecution of a Democratic mayor; asserting his right to intervene in Justice Department investigations; warning of dire consequences for the nation if President Trump is not re-elected; and comparing coronavirus restrictions to slavery.
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“Because I am ultimately accountable for every decision the department makes, I have an obligation to ensure we make the correct ones,” he said.
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Mass Trials in Cuba Deepen Its Harshest Crackdown in Decades - The New York Times - 0 views

www.nytimes.com/...uba-mass-trials-crackdown.html

shared by criscimagnael on 14 Jan 22 - No Cached

Detained protesters in Cuba could get up to 30 years in prison as they face the largest and most punitive mass trials on the island since the early years of the revolution.
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Prosecutors this week put on trial more than 60 citizens charged with crimes, including sedition, for taking part in demonstrations against the country’s economic crisis over the summer, said human rights activists and relatives of those detained.
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Those being prosecuted include at least five minors as young as 16.
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...17 more annotations...
The severity of the charges is part of a concerted effort by the government to deter further public expressions of discontent, activists said.
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“What reigns here is an empire of fear,” said Daniel Triana, a Cuban actor and activist who was briefly detained after the protests. “The repression here doesn’t kill directly, but forces you to choose between prison and exile.”
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For six decades, Cuba has lived under a punishing U.S. trade embargo. The Cuban government has long blamed the country’s crumbling economy solely on Washington, deflecting attention from the effects of Havana’s own mismanagement and strict limits on private enterprise.
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Cuba exploded into unexpected protest on July 11, when thousands of people, many from the country’s poorest neighborhoods, marched through cities and towns to denounce spiraling inflation, power outages and worsening food and medicine shortages.
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After being initially caught by surprise, the government responded with the biggest crackdown in decades, sending military units to crush the protests. More than 1,300 demonstrators were detained,
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The scale of the government’s reaction shocked longtime opposition figures and Cuba observers.
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Cuba’s leaders had always reacted swiftly to any public discontent, jailing protesters and harassing dissidents. But previous crackdowns tended to focus on the relatively small groups of political activists.
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“There’s not a single drop of compassion left,
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But on his way back to work, he ran into a crowd that was demanding political change, said Ms. Rodríguez. Driven by a surge of indignation at the unbearable cost of living, Mr. García joined the march, she said.
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He was beaten by the police who broke up the rally later that day, but came home to his wife that night. Four days later, he was cornered by the police near his home and taken to jail.
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including five teenagers aged 17 and 16, the minimum age of criminal responsibility in Cuba. All are facing penalties of at least five years in prison; Mr. García is facing a 30-year sentence.
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She said she only realized he had joined the protest when police came to arrest him several days later. Prosecutors are seeking a 23-year sentence against him for sedition.
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“Through him I came to realize the evil that happens in this country,” she said, referring to her jailed son. “He didn’t do anything, apart from go out and ask for freedom.”
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He was not part of the old guard that rose to power with the Castros.
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In office, he tried streamlining Cuba’s convoluted currency system and introduced reforms to expand the private sector in an attempt to ameliorate a crippling economic crisis caused by the pandemic, sanctions imposed by the Trump administration and dwindling aid from the island’s Socialist ally, Venezuela.
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When the protests broke out, he reacted with force.
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“They don’t have any intention of changing,” said Salomé García, an activist with Justice J11, the rights group, “of allowing Cuban society any participation in determining its destiny.”
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Let's Give Up on the Constitution - NYTimes.com - 0 views

www.nytimes.com/...ve-up-on-the-constitution.html

constitution politics us authority

shared by Javier E on 31 Dec 12 - No Cached

observers are reaching the conclusion that the American system of government is broken. But almost no one blames the culprit: our insistence on obedience to the Constitution, with all its archaic, idiosyncratic and downright evil provisions.
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As someone who has taught constitutional law for almost 40 years, I am ashamed it took me so long to see how bizarre all this is. Imagine that after careful study a government official — say, the president or one of the party leaders in Congress — reaches a considered judgment that a particular course of action is best for the country. Suddenly, someone bursts into the room with new information: a group of white propertied men who have been dead for two centuries, knew nothing of our present situation, acted illegally under existing law and thought it was fine to own slaves might have disagreed with this course of action. Is it even remotely rational that the official should change his or her mind because of this divination?
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Constitutional disobedience may seem radical, but it is as old as the Republic. In fact, the Constitution itself was born of constitutional disobedience.
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...1 more annotation...
No sooner was the Constitution in place than our leaders began ignoring it. John Adams supported the Alien and Sedition Acts, which violated the First Amendment’s guarantee of freedom of speech. Thomas Jefferson thought every constitution should expire after a single generation. He believed the most consequential act of his presidency — the purchase of the Louisiana Territory — exceeded his constitutional powers.
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Review: 'Bush,' a Biography as Scathing Indictment - The New York Times - 0 views

www.nytimes.com/...hy-as-scathing-indictment.html

History politics US bush 43

shared by Javier E on 04 Jul 16 - No Cached

The first sentence of his book: “Rarely in the history of the United States has the nation been so ill-served as during the presidency of George W. Bush.”
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The last: “Whether George W. Bush was the worst president in American history will be long debated, but his decision to invade Iraq is easily the worst foreign policy decision ever made by an American president.”
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“Believing he was the agent of God’s will, and acting with divine guidance, George W. Bush would lead the nation into two disastrous wars of aggression,” Mr. Smith writes. “Bush’s personalization of the war on terror combined with his macho assertiveness as the nation’s commander in chief,” he adds later, “were a recipe for disaster.”
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...6 more annotations...
Mr. Smith is more approving of his main subject in moments where Mr. Bush follows his original campaign doctrine of compassionate conservatism. The former president gets high marks for his No Child Left Behind program — intended to improve education, especially for minority students — as well as for expanding Medicare to cover prescription drugs and for leading an ambitious fight against AIDS in Africa. Mr. Smith credits Mr. Bush for saving the economy through his bold and counterintuitive intervention after the financial crash of 2008.
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He presents a president who, for all his flaws, was usually gracious and warmhearted, who disdained the sort of divisive bashing that Mr. Trump favors and who went out of his way to make Barack Obama’s transition successful. He rejects the caricature of a president who simply did what his vice president told him to.
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Mr. Smith’s fundamental critique is his belief that Mr. Bush overreacted to the terrorist attacks of Sept. 11, 2001. “The events of 9/11 were tragic, but scarcely catastrophic,” he writes. That led Mr. Bush, in his view, to advance policies that were not justified by the actual danger. Advertisement Continue reading the main story
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The Patriot Act, he writes, “may be the most ill-conceived piece of domestic legislation since the Alien and Sedition Acts of 1798.”
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In labeling Iran, Iraq and North Korea an “axis of evil,” Mr. Bush “had spoken without weighing the consequences.”
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Mr. Bush’s refusal to face up to the fact that Iraq had no unconventional weapons “suggests a willfulness that borders on psychosis.” His second-term Inaugural Address making democracy promotion his major goal “must rank as one of the most ill-considered of all time.”
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Spinoza and The First Amendment - NYTimes.com - 1 views

opinionator.blogs.nytimes.com/...zas-vision-of-freedom-and-ours

freedom Spinoza government censorship

shared by Javier E on 07 Feb 12 -

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As Spinoza points out, it is “impossible” for a person’s mind to be under another’s control, and this is a necessary reality that any government must accept. The more difficult case, the true test of a regime’s commitment to toleration, concerns the liberty of citizens to express those beliefs, either in speech or in writing.
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No matter what laws are enacted against speech and other means of expression, citizens will continue to say what they believe (because they can), only now they will do so in secret. The result of the suppression of freedom is, once again, resentment and a weakening of the bonds that unite subjects to their government. In Spinoza’s view, intolerant laws lead ultimately to anger, revenge and sedition
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Spinoza also argues for freedom of expression on utilitarian grounds — that it is necessary for the discovery of truth, economic progress and the growth of creativity.
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...4 more annotations...
Spinoza’s extraordinary views on freedom have never been more relevant. In 2010, for example, the United States Supreme Court declared constitutional a law that, among other things, criminalized certain kinds of speech. The speech in question need not be extremely and imminently threatening to anyone or pose “a clear and present danger” (to use Justice Oliver Wendell Holmes’ phrase). It may involve no incitement to action or violence whatsoever; indeed, it can be an exhortation to non-violence. In a troubling 6-3 decision, Holder v. Humanitarian Law Project, the Court, acceding to most of the arguments presented by President Obama’s attorney general, Eric Holder, upheld a federal law which makes it a crime to provide support for a foreign group designated by the State Department as a “terrorist organization,” even if the “help” one provides involves only peaceful and legal advice, including speech encouraging that organization to adopt nonviolent means for resolving conflicts and educating it in the means to do so.
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Now Spinoza does not support absolute freedom of speech. He explicitly states that the expression of “seditious” ideas is not to be tolerated by the sovereign. There is to be no protection for speech that advocates the overthrow of the government, disobedience to its laws or harm to fellow citizens. The people are free to argue for the repeal of laws that they find unreasonable and oppressive, but they must do so peacefully and through rational argument; and if their argument fails to persuade the sovereign to change the law, then that must be the end of the matter.
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Spinoza draws the line, albeit a somewhat hazy one, between ideas and action. The government, he insists, has every right to outlaw certain kinds of actions. As the party responsible for the public welfare, the sovereign must have absolute and exclusive power to monitor and legislatively control what people may or may not do. But Spinoza explicitly does not include ideas, even the expression of ideas, under the category of “action.” As individuals emerged from a state of nature to become citizens through the social contract, “it was only the right to act as he thought fit that each man surrendered, and not his right to reason and judge.”
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We seem ready not only to engage in a higher degree of self-censorship, but also to accept a loosening of legal protections against prior restraint (whether in print publications or the dissemination of information via the Internet), unwarranted surveillance, unreasonable search and seizure, and other intrusive measures. [2] Spinoza, long ago, recognized the danger in such thinking, both for individuals and for the polity at large
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History News Network | Woodrow Wilson's Blunders as a Wartime President - 0 views

hnn.us/155786

wilson WWI leadership

shared by Javier E on 10 Jun 14 - No Cached

Woodrow Wilson’s presidential leadership was often egregious. His frequent failure to master or even to employ the most rudimentary forms of power orchestration amounted to strategic incompetence. The unhappy sequence of blunders that fed upon each other can be traced to the early months of 1917
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This sort of behavior was increasingly typical for Wilson: inattention to power orchestration, neglect of strategy, obliviousness to opportunities for leverage. Instead, Wilson succumbed increasingly to the illusion that noble ideals expressed in eloquent words would sway the hearts and minds of the people of the world in a manner which — when combined with the providence of God — would force the leaders of other nations to do the right thing.
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in April 1917. Wilson’s adviser, Col. House, requested copies of their pre-existing understandings of war aims and territorial settlements. The British foreign minister, Arthur Balfour, provided them. But in the opinion of Wilson scholar Arthur S. Link — editor of the Papers of Woodrow Wilson — Wilson never even bothered to read these treaties
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The war effort itself went badly during 1917. Wilson tapped General John J. Pershing to command the American Expeditionary Force, but he gave him complete autonomy — unlike war leaders such as Abraham Lincoln and Franklin D. Roosevelt, who supervised their generals closely and played an active role in formulating strategy
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Wilson, after declaring that the war should “make the world safe for democracy,” became complicit in one of the worst governmental assaults upon freedom of speech in American history, via the Espionage Act of 1917, and the Sedition Act of 1918.
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In the autumn of 1917, as German victory approached on the eastern front, Wilson sent Col. House to discuss war aims with the British and the French. The timing could not have been worse: American troops had not taken part in any fighting and Gen. Pershing was completely noncommittal as to when they would be ready for battle.
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He said that “the return of a Republican majority to either House of the Congress would . . . certainly be interpreted on the other side of the water as a repudiation of my leadership.” And so, by his very own proclamation, he stood repudiated, for the Republicans captured both houses of Congress. As usual, he had not taken time to engage in any worst-case contingency planning
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in January 1918, with American influence at low ebb, he and House created his soon-to-be famous “Fourteen Points.” These principles for a peace settlement were composed by these two men in total secrecy. No members of Wilson’s cabinet were consulted, no members of Congress were consulted, no foreign heads of state or foreign ministers were consulted.
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a League of Nations, the Fourteenth Point of Wilson’s manifesto, was supported by a great many influential people on both sides of the Atlantic. Again and again, such people reached out to Wilson in 1918 to offer their assistance. Wilson spurned them.
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The British leaders, David Lloyd George and Georges Clemenceau, were beside themselves with frustration and fury as Pershing committed only minimal numbers of American troops to battle and Wilson refused to order his commander to increase the American effort.
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The British and the French knew that within a few months the Germans would be able to shift massive numbers of troops to the western front for the knock-out blow in France. They needed troops from the United States right away. Wilson refused to order Pershing to speed up his timetable. Not surprisingly, the British and the French refused to agree to the principle of a non-vindictive peace.
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What was wrong? There is reason to believe that the medical theorists may well be correct — that for more than a year (and perhaps for several years) before the stroke of October 2, 1919, Wilson suffered from cerebro-vascular degeneration that led to episodic dementia.
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As the German position fell apart in the fall of 1918, Wilson botched the negotiations for the armistice. As usual, he sent Col. House as his representative and he gave him no written instructions at all except to emphasize his own commitment to freedom of the seas and the other principles set forth within the Fourteen Points. And so as House obsessed about freedom of the seas, harsh armistice terms were imposed upon the Germans
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How British Rule of India Came About and How It Ended - 0 views

www.thoughtco.com/he-british-raj-in-india-195275

british rule india pakistan

shared by g-dragon on 15 Jan 18 - No Cached

The very idea of the British Raj—the British rule over India—seems inexplicable today.
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Indian written history stretches back almost 4,000 years, to the civilization centers of the Indus Valley Culture at Harappa and Mohenjo-Daro. Also, by 1850 C.E., India had a population of some 200 million or more.
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Britain, on the other hand, had no indigenous written language until the 9th century
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superior weaponry, a strong profit motive, and Eurocentric confidence.
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At first, the European powers in Asia were solely interested in trade, but over time, the acquisition of territory grew in importance. Among the nations looking for a piece of the action was Britain.
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Britain had been trading in India since about 1600, but it did not begin to seize large sections of land until 1757, after the Battle of Plassey. This battle pitted 3,000 soldiers of the British East India Company against the 5,000-strong army of the young Nawab of Bengal, Siraj ud Daulah, and his French East India Company allies.
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Heavy rain spoiled the Nawab's cannon powder (the British covered theirs), leading to his defeat.
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The East India Company traded in cotton, silk, tea, and opium. Following the Battle of Plassey, it functioned as the military authority in growing sections of India, as well.
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heavy Company taxation and other policies had left millions of Bengalis impoverished. While British soldiers and traders made their fortunes, the Indians starved.
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Indians also were barred from high office in their own land. The British considered them inherently corrupt and untrustworthy.
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Many Indians were distressed by the rapid cultural changes imposed by the British. They worried that Hindu and Muslim India would be Christianized.
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new type of rifle cartridge was given to the soldiers of the British Indian Army.
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Rumors spread that the cartridges had been greased with pig and cow fat, an abomination to both major Indian religions.
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During World War I, Britain declared war on Germany on India's behalf, without consulting Indian leaders.
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It should be noted that the British Raj included only about two-thirds of modern India, with the other portions under the control of local princes. However, Britain exerted a lot of pressure on these princes, effectively controlling all of India.
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Queen Victoria promised that the British government would work to "better" its Indian subjects. To the British, this meant educating them in British modes of thought and stamping out cultural practices such as sati.
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The British also practiced "divide and rule" policies, pitting Hindu and Muslim Indians against one another.
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Muslim League of India in 1907. The Indian Army was made up mostly of Muslims, Sikhs, Nepalese Gurkhas, and other minority groups, as well.
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Following the Rebellion of 1857–1858, the British government abolished both the Mughal Dynasty, which had ruled India more or less for 300 years, and the East India Company. The Emperor, Bahadur Shah, was convicted of sedition and exiled to
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When World War II broke out, once again, India contributed hugely to the British war effort.
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The Indian independence movement was very strong by this time, though, and British rule was widely resented
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. Some 30,000 Indian POWs were recruited by the Germans and Japanese to fight against the Allies, in exchange for their freedom. Most, however, remained loyal. Indian troops fought in Burma, North Africa, Italy, and elsewhere.
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In any case, Gandhi and the INC did not trust the British envoy and demanded immediate independence in return for their cooperation. When the talks broke down, the INC launched the "Quit India" movement, calling for the immediate withdrawal of Britain from India.
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The offer of independence had been made, however. Britain may not have realized it, but it was now just a question of when the British Raj would end.
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violent fighting broke out between Hindus and Muslims in Calcutta. The trouble quickly spread across India. Meanwhile, cash-strapped Britain announced its decision to withdraw from India
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Sectarian violence flared again as independence approached. In June of 1947, representatives of the Hindus, Muslims, and Sikhs agreed to divide India along sectarian lines. Hindu and Sikh areas stayed in India, while predominantly Muslim areas in the north became the nation of Pakistan.
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Compassionate Kings and Rebellious Princes | History Today - 0 views

www.historytoday.com/...e-kings-and-rebellious-princes

Prince of Asturias Carlos Ferdinand Charles Godoy Spain

shared by manhefnawi on 15 May 18 - No Cached

History may not repeat itself, but there is no gainsaying its fondness for close affinities
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When in 1807 Ferdinand, heir to the throne, stood accused by his father, Charles IV of Spain, of sedition and seeking to usurp the royal title, the young prince fearfully recalled the analogous events two hundred and forty years previously
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In 1568 Philip II had similarly confronted his recalcitrant son Carlos, resulting in the latter’s imprisonment and mysterious death seven months later
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...54 more annotations...
while casting aspersions on his uncle’s illegitimate birth, often to his face, Carlos must at times have envied Don Juan’s bastard lineage and sound health
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Don Juan of Austria
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Another promising candidate was the widowed Mary Stuart, who escaped only to marry the despicable Darnley
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Due to the possibility of armed insurrection in the north, Philip decided to visit his rebellious provinces in person
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He now became openly vindictive, unstable and sullen, given to insults and unprovoked attacks on imaginary enemies
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The threat of a divided royal house, with a maleficent Carlos rallying rebel support to his cause, was totally unacceptable to Philip
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his father obviously had every intention of supplanting his rancorous heir-apparent should God give him another son
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he intended to leave for Germany and the Netherlands, with or without his father’s permission
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he stumbled down a decrepit flight of stairs in the dark, fracturing his skull
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The strained relationship between Philip and his only son continued to deteriorate, but despite disturbing signs of the young man’s mental instability, the King remained phlegmatic
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The King’s extended absences gave Carlos considerable latitude to prepare his escape
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His inability to hold his tongue proved to be Philip’s salvation though at dreadful cost
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Carlos rashly confided to Don Juan of Austria that he intended to leave Spain within the next few days. After some initial hesitation, Don Juan rode out to the Escorial on Christmas Day and informed Philip of the Prince’s decision
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Meanwhile, Philip had returned to Madrid and was kept fully informed of his son’s designs; incredibly, he still hesitated to act
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King Philip and five members of the Council of State made their way to the Prince’s bedchamber. The ingenious system of bolts and locks, which could be operated from his bed, had secretly been dismantled; and the startled Carlos was quickly disarmed. He guiltily assumed they had come to assassinate him, especially when his father seized a document listing the Prince’s enemies, with the King’s name at the head
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The King was soon inured to suffering and private tragedies, and came to regard the unfounded attacks of his enemies as part of the burden he had been called upon to bear
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Carlos’ mental equilibrium had always been precarious; and now he began to experience hallucinations. No visitors were allowed, and the Prince was kept under close surveillance, though the conditions of his detention were not too onerous
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His fragile health was unable to withstand such sustained abuse, and an early death soon became inevitable. Philip resigned himself to his loss, and found spiritual comfort in blessing his dying
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The death of the successor to the throne under such mysterious circumstances naturally gave rise to the wildest conjecture
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Reasons of state were hinted at, which were assumed to involve a far-flung conspiracy of the son against his obdurate father
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Ferdinand’s upbringing was similar to that of the ill-fated Carlos. Born on October 14th, 1784 at the Escorial, the young prince received scant affection from his parents, Charles IV and Maria Luisa, who finally ascended the throne in 1788 after a frustrating wait of twenty-three years
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his suspicious nature and resentment towards his parents being evident from an early age
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did not deter the calculating priest from further poisoning his charge’s distrustful mind. Ferdinand’s hatred was especially directed against his mother, Queen Maria Luisa
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Ferdinand’s fears were not imaginary. In 1795, at the conclusion of an unsuccessful war against revolutionary France, Godoy - the monarchs’ ‘querido Manuel’ - had incredibly been granted the vainglorious title of ‘Prince of the Peace’
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Ferdinand justifiably suspected that some machination on the part of his mother and Godoy might prevent his succession to the throne. By late 1807 his situation had become desperate
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If the men who surround (Charles IV) here would let him know the character of Your Majesty as I know it, with what desire would not my father seek to tighten the bonds which should unite our two nations
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Having already removed Charles’ brother from the throne of Naples, the French Emperor watched the unseemly squabbling among the Spanish Bourbons with a calculating eye to the future
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unilateral commitment to refuse to marry ‘whoever she may be, without the consent of Your Majesty from whom alone I await the selection of my bride
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Ferdinand’s enthusiasm at being related to the French Emperor was such that Beauharnais suggested that the Prince approach Napoleon directly in writing. Not only is it incredible that the heir-apparent would dare to discuss marriage plans with a foreign head of state; but equally so is the abject tone of the letter
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The state in which I have found myself for some time, and which could not be hidden from the great penetration of Your Majesty
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But full of hope in finding in Your Majesty’s magnanimity the most powerful protection
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persistent rumours that he might appoint himself Regent on the King’s death, spurred the Prince of Asturias to frantic measures
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august
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The subsequent crisis, though outwardly similar to the events of 1568, was wider in scope and more tragic in its consequences. King Philip, criticized by many for his dispassionate attitude, never forfeited the esteem or the sympathy of the nation. In 1807 the position was the exact reverse; Charles IV at best was pitied as a dupe, while Maria Luisa and her paramour were held responsible for reducing Spain to the role of Napoleon’s subservient ally
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Did Napoleon instigate the scheme to sow further dissension within the Spanish royal family, or did Beauharnais initiate it on his own account
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Napoleon was delighted to receive Ferdinand’s letter and immediately grasped its mischief-making potential
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Charles IV discovered his son’s treasonous correspondence
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Godoy whose spies were everywhere
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The ensuing scenes are reminiscent of those of 1568. The King angrily entered his son’s room, and was soon in possession not only of the damaging correspondence - apparently the Prince’s terrified gaze betrayed its hiding place - but also of the cipher needed to transcribe the coded letters
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The Queen was distraught that Godoy was ill with a fever in Madrid at such a critical moment
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The following day Ferdinand was formally placed under arrest with a guard of twenty-four elite soldiers
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warning him of Godoy’s boundless ambitions and greed, enumerating his supposed crimes, his abuse of power and the royal confidence, his corruption and immorality
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The most damning assertion was that Godoy had besmirched the King’s name and delivered Spain to her enemies
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patriots anxious to ensure the orderly succession to the throne in the event of the King’s death
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who imagined they had come to deliver their beloved prince from the pernicious influence of the royal favourite
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Godoy pointed out to the King that a family reconciliation was imperative to prevent Napoleon from dividing the Spanish royal family. The King stubbornly refused to pardon his son, but finally agreed to let Godoy act as intermediary
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Godoy saw his opportunity, and easily prevailed upon the terrified Prince to pen contrite letters to his parents, fully admitting his guilt
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The King, moved by paternal compassion, granted his son a royal pardon, but insisted nevertheless that the other ‘conspirators’ be brought to trial and a full enquiry be convened
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As Godoy had foreseen, Ferdinand’s immense popularity throughout the nation and the patriotic motives of the accused could only work to the detriment of the Santa Trinidad, as the reigning monarchs and the favourite were caustically referred to by the common people
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On January 25th, 1808, to the acclaim of the public and the barely contained fury of the royal couple, the defendants were declared innocent
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From the outset Godoy had been opposed to the trial; but this was one of the rare occasions on which both monarchs disregarded his counsel. To compound the initial error
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Ferdinand’s defence, based on his right of legitimate succession to the throne, is persuasive as offered by Escoiquiz and the others at their trial. But whatever the provocation and dangers -real or imagined-one cannot forgive Ferdinand’s clandestine appeal to the French Emperor at such a critical moment, when Spain was threatened from outside
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Being a King, you know how sacred are the rights of the throne; any approach of an heir apparent to a foreign sovereign is criminal
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Napoleon assumed that the conduct and moral fibre of the Spanish royal family was representative of the entire nation
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Deadly 1918 flu pandemic's lessons ignored in Trump's coronavirus response, historian s... - 0 views

www.washingtonpost.com/...1918-flu-coronavirus-trump

pandemic history politics trump wilson

shared by Javier E on 29 Feb 20 - No Cached

as fears about the coronavirus spread, at least one historian is worried the Trump administration is failing to heed the lesson of one of the world’s worst pandemics: Don’t hide the truth.
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“They [the Trump administration] are clearly trying to put the best possible gloss on things, and are trying to control information,” said John M. Barry, author of “The Great Influenza: The Epic Story of the Deadliest Plague in History,”
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News about the war was carefully controlled by the Committee on Public Information, an independent federal agency whose architect, publicist Arthur Bullard, once said, “The force of an idea lies in its inspirational value. It matters very little if it is true or false.”
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...15 more annotations...
when the Spanish flu spread across the United States in the fall of 1918, both the government and the media continued the same rosy strategy “to keep morale up.”
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President Woodrow Wilson released no public statements. Surgeon General Rupert Blue said, “There is no cause for alarm if proper precautions are observed.” Another top health official, Barry said, dismissed it as “ordinary influenza by another name.”
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But it wasn’t. The Spanish flu had a mortality rate of 2 percent — much higher than seasonal influenza strains, and similar to some early estimates about the coronavirus.
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For the most part, the media followed the government’s lead and self-censored dire news. That made everything worse, Barry said.
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For example, in Philadelphia, local officials were planning the largest parade in the city’s history. Just before the scheduled event, about 300 returning soldiers started spreading the virus in the city.
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“And basically every doctor, they were telling reporters the parade shouldn’t happen. The reporters were writing the stories; editors were killing them,” he said. “The Philadelphia papers wouldn’t print anything about it.”
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Philadelphia became one of the hardest hit areas of the country. The dead lay in their beds and on the streets for days; eventually, they were buried in mass graves. More than 12,500 residents died
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The parade was held and, 48 hours later, Spanish flu slammed the city. Even once schools were closed and public gatherings were banned, city officials claimed it wasn’t a public health measure and there was no cause for alarm,
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The Jefferson County Union in Wisconsin warned about the seriousness of the flu on Sept. 27, 1918. Within days, an Army general began prosecution against the paper under a wartime sedition act, claiming it had “depressed morale.
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As the pandemic raged through October of that year, Americans could see with their own eyes that the “absurd reassurances” coming from local and national officials weren’t true. This crisis of credibility led to wild rumors about bogus cures and unnecessary precautions
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The Spanish flu ultimately killed about 50 million people worldwide, including 675,000 people in the United States, according to the Centers for Disease Control and Prevention. Even President Wilson caught it, in the middle of negotiations to end the Great War.
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“I think the No. 1 lesson that came out of the experience is that if you want to prevent panic, you tell the truth,”
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Now, with coronavirus, Barry said he’s “a little bit worried” about the plan being followed. He doesn’t think the Trump administration is “outright lying, but they’re definitely giving you interpretations that seem to be the best-case scenarios.”
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He’s particularly concerned about President Trump’s decision to have Vice President Pence oversee the response, instead of an expert such as Anthony Fauci, the doctor who heads the National Institute of Allergy and Infectious Diseases at the National Institutes of Health.
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Given the credibility crisis that happened with the 1918 pandemic, Barry said that was “the exact wrong thing to do.”
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Opinion | Tom Hanks: The Tulsa Race Massacre Is Every American's History - The New York... - 0 views

www.nytimes.com/...lsa-race-massacre-history.html

shared by rerobinson03 on 04 Jun 21 - No Cached

But for all my study, I never read a page of any school history book about how, in 1921, a mob of white people burned down a place called Black Wall Street, killed as many as 300 of its Black citizens and displaced thousands of Black Americans who lived in Tulsa, Okla.
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Instead, in my history classes, I learned that Britain’s Stamp Act helped lead to the Boston Tea Party, that “we” were a free people because the Declaration of Independence said “all men are created equal.” That the Whiskey Rebellion started over a tax on whiskey. That the Articles of Confederation and the Alien and Sedition Acts were cockeyed. Rightfully, Sacco and Vanzetti, Teddy Roosevelt’s Bull Moose Party and the Wright Brothers had their time in my classes. Our textbooks told of the Louisiana Purchase; the Johnstown, Pa., flood; the great San Francisco earthquake; and George Washington Carver’s development of hundreds of products from the common goober.
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The truth about Tulsa, and the repeated violence by some white Americans against Black Americans, was systematically ignored, perhaps because it was regarded as too honest, too painful a lesson for our young white ears. So, our predominantly white schools didn’t teach it, our mass appeal works of historical fiction didn’t enlighten us, and my chosen industry didn’t take on the subject in films and shows until recently.
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How different would perspectives be had we all been taught about Tulsa in 1921, even as early as the fifth grade?
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Should our schools now teach the truth about Tulsa? Yes, and they should also stop the battle to whitewash curriculums to avoid discomfort for students. America’s history is messy but knowing that makes us a wiser and stronger people. 1921 is the truth, a portal to our shared, paradoxical history.
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Lock him up! Why is repeat offender Donald Trump still a free man? | Simon Tisdall | Th... - 0 views

www.theguardian.com/...-donald-trump-still-a-free-man

US politics

shared by saberal on 02 Jun 21 - No Cached

A sudden fall from power always comes hard. King Alfred was reduced to skulking in a Somerset bog. A distraught Napoleon talked to coffee bushes on St Helena. Emperor Haile Selassie of Ethiopia hung around the haberdashery department of Jolly’s in Bath. Uganda’s Idi Amin plotted bloody revenge from a Novotel in Jeddah. Only Alfred the Great made a successful comeback.
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The fact he is not, and has not been charged with anything, is a genuine puzzle – some might say a scandal, even a conspiracy. Trump’s actual and potential criminal rap sheet long predates the Capitol siege. It includes alleged abuses of power, obstruction of justice, fraud, tax evasion, Russian money-laundering, election tampering, conflicts of interest, hush-money bribes, assassination – and a lot of lies.
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Letitia James, New York’s attorney-general, last week confirmed a criminal investigation into alleged wrongdoing by Trump’s business empire. This inquiry is running in tandem with another criminal investigation into the Trump Organisation by the Manhattan district attorney, Cyrus Vance. Alleged false accounting and tax irregularities appear to be the main focus.
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Trump’s well-attested attempts to induce Georgia state officials to manipulate November’s election count in his favour were a crime, Fulton County prosecutors suggest. If so, why the delay? Charge him! Add to the rap sheet allegations of the ex-president corruptly channelling US taxpayer and foreign funds into his hotel and resort businesses.
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It’s truly strange that in a land of laws, Trump still walks free, strutting around his fancy-pants golf course, holding $250,000 a head fundraisers, evading justice, encouraging sedition, and daily blogging divisive bile about a stolen election. The Big Kahuna peddles the Big Lie. What other self-respecting country would allow it?
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US Army will not investigate Flynn's comments about a coup after he appeared to endorse... - 0 views

www.cnn.com/...index.html

US politics Culture policy Army Coup Michael-Flynn

shared by aidenborst on 02 Jun 21 - No Cached

The US Army said Wednesday that it will not investigate former Gen. Michael Flynn for statements he recently made in which he appeared to endorse a Myanmar-style coup occurring in the US.
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"We are aware of the statements LTG (R) Flynn made May 30 and June 1. The Army is not investigating these statements further at this time," an Army spokesperson said in a statement.
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Flynn is facing bipartisan criticism after appearing to endorse a Myanmar-style coup in the US during an event in Dallas on Sunday in which an audience member raised the idea.
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"Let me be VERY CLEAR - There is NO reason whatsoever for any coup in America, and I do not and have not at any time called for any action of that sort," the message said.
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"No reason, I mean, it should happen here. No reason. That's right," Flynn responded.
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"I want to know why what happened in Minamar (sic)can't happen here?" the audience member, who identified himself as a Marine, asked Flynn.
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Pentagon spokesperson John Kirby told reporters on Tuesday that "the department is not going to have an official comment one way on this."
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"Flynn's remarks border on sedition. There's certainly conduct unbecoming an officer. Those are both things that can be tried under the Uniform Code of Military Justice and I think that as a retiree of the military, it should certainly be a path that we consider to have consequences for these types of words," Luria, a retired Navy commander, told CNN's Anderson Cooper on "AC360."
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House to vote on resolution calling to remove President Trump from office by the 25th A... - 0 views

www.cnn.com/...index.html

riots

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The House of Representatives is expected to vote Tuesday on a measure calling for President Donald Trump to be removed from office through the 25th Amendment in the wake of the violent siege of the US Capitol last week.
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The resolution, brought forward by Democratic Rep. Jamie Raskin of Maryland, calls on Vice President Mike Pence "to immediately use his powers under section 4 of the 25th Amendment to convene and mobilize the principal officers of the executive departments in the Cabinet to declare what is obvious to a horrified nation: That the President is unable to successfully discharge the duties of his office."
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Approval of the resolution by the Democratic-led House will stand as a symbolic rebuke to the President as many lawmakers are furious and reeling from the deadly attack on the Capitol by Trump supporters seeking to overturn the results of the 2020 election.
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It comes as House Democrats are now moving rapidly toward impeaching the President for a second time as a result of the insurrection, which Trump incited after repeatedly making false claims that the election had been stolen from him
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House Democrats plan to vote Wednesday to impeach Trump
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Rep. Liz Cheney, the No. 3 House Republican, told colleagues on a conference call Monday evening that Wednesday's impeachment vote is a "vote of conscience,"
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The House will vote Tuesday evening on the resolution urging Pence to invoke the 25th Amendment to remove Trump, and then will plan to vote Wednesday at 9 a.m. ET on the impeachment resolution, Hoyer said.
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Invoking the 25th Amendment would require Pence and a majority of the Cabinet to vote to remove Trump from office due to his inability to "discharge the powers and duties of his office" -- an unprecedented step. Pence has so far given no indication that he would take that action.
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Pelosi and Senate Democratic Leader Chuck Schumer called Pence a day after the Capitol attack to discuss the 25th Amendment -- but Pence never took the call after they were on hold for 25 minutes.
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In her statement on Monday, Pelosi said that as a "next step," House Democrats "will move forward with bringing impeachment legislation to the Floor."
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Pelosi accused House Republicans of "enabling the President's unhinged, unstable and deranged acts of sedition to continue," adding, "Their complicity endangers America, erodes our Democracy, and it must end."
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Trump's actions in last days as President increase his legal jeopardy - CNNPolitics - 0 views

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trump history legal jeopardy pardons

shared by hannahcarter11 on 13 Jan 21 - No Cached

President Donald Trump's actions during his final days in office have significantly increased his exposure to potential criminal prosecution, lawyers say, complicating his life after the White House.
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Over five days last week -- beginning with a phone call to the Georgia Secretary of State directing him to "find" votes to overturn the election to encouraging the pro-Trump crowd to "show strength" in their march to the Capitol -- lawyers say the President has put himself under the microscope of state and federal prosecutors.
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The Manhattan district attorney's office has a broad criminal investigation looking into allegations of insurance fraud and tax fraud. The New York attorney general has a civil investigation into whether the Trump Organization improperly inflated the value of its assets.
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The new possible criminal exposure comes on top of ongoing New York state investigations into the President's finances and multiple defamation lawsuits related to Trump denying sexual assault accusations by women.
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He is also facing a civil investigation from the New York attorney general's office, which is looking at whether the President improperly inflated the value of his assets to obtain loans or favorable tax benefits
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Lawyers have speculated the court may be waiting for Trump's term to end next week before ruling.
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Sandick and other lawyers, however, say that as alarming as Trump's recent statements have been, there are multiple hurdles for prosecutors to prove that the President violated election laws or those relating to incitement or sedition.
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The New York criminal investigation has been slowed by a fight over the President's tax records, a scrum that is again before the Supreme Court.
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Prosecutors have also not been in contact with Rosemary Vrablic, Trump's private banker at Deutsche Bank, which has loaned the President more than $300 million dollars, people familiar with the investigation said.
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The President's actions this past week have already cost him financially -- the PGA of America said on Sunday night it would not hold its championship in 2022 at the Trump golf course in New Jersey and Deutsche Bank said it would not do business with him -- and the specter of ongoing criminal investigations may have a longer-term impact on his business prospects. New York City announced Wednesday that it is taking steps to cancel contracts with Trump Org for the Ferry Point golf course and carousel and ice skating rink in Central Park.
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Trump's recent statements will present the Biden administration, which has made calls for unity, and his Justice Department with the dilemma of potentially prosecuting a former president.
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"There's a long precedent of not prosecuting former presidents over policy differences," said Elliot Williams, a CNN legal analyst and former federal prosecutor. "The difference is we're not talking about policy difference here, and this is perhaps the most egregious conduct we've ever seen from a president while in office
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Some former prosecutors say that a lot of the conduct is morally reprehensible, but it isn't clear if it will cross the line into violating the law. Investigators will need to prove the President intended to commit crimes, a high bar in criminal cases, not that he was encouraging lawful protests or truly believed that he won the election.
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Like the riot, the legal liability for Trump's call to Georgia election officials will turn on his statements. Trump called the Georgia Secretary of State Brad Raffensperger, a Republican, imploring him to "find" 11,780 votes to give him the edge to overturn the election. It followed a call in December in which Trump told a Georgia elections investigator he would be a "national hero" if he would "find the fraud," a source told CNN.
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As the end of Trump's presidency nears, sources tell CNN Trump has considered pardoning himself, his family members and other allies from federal charges. Lawyers say it is not clear whether a self-pardon would hold up in court, but a presidential pardon has no bearing on state investigations.
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