Here is the cover of the Spring 2018 issue of The American Scholar:
It seems like we have been here before. My HIST 141 students are studying this right now. You should be too!
Michael Klarman is the Kirkland & Ellis Professor at Harvard Law School and the author of The Framers’ Coup: The Making of the United States Constitution. (See our Author’s Corners interview with Klarman here).
Check out his piece at Process: “Trump, Democracy, and the Constitution.”
Here is a taste:
At the Philadelphia Convention of 1787, Elbridge Gerry, a delegate from Massachusetts, warned against too much democracy. The people, he stated, were “the dupes of pretended patriots” and were “daily misled into the most baneful measures and opinions by the false reports circulated by designing men.” Two hundred and thirty years later, Gerry’s concerns—which most of the framers shared—were vindicated: the American people elected a president who disdains basic tenets of democracy.
Democracy depends on norms, some written into the Constitution, others implicit in it. Donald Trump regularly disparages or repudiates at least ten of these norms: (1) an independent judiciary; (2) the freedom of the press; (3) the presence and function of independent actors within government; (4) the peaceful resolution of political disputes rather than the encouragement of violence; (5) the acknowledgment of the legitimacy of election results and recognition of the sanctity of the right to vote; (6) a refusal to threaten legal prosecution against political opponents; (7) the condemnation of brutal foreign dictators; (8) a respect for transparency within government; (9) a sharp separation between the private and public interests of governmental officials; and (10) at least a minimal commitment to the truth. These norms are essential to American democracy, yet Trump routinely violates them.
Read the rest here.
Andrew Jackson was a great defender of American democracy. He was a president elected by the “common man.” He believed that the people gave him his mandate to rule. “The people,” of course, were white men. They deserved his loyalty and compassion. They deserved Jackson’s protection. Jackson promised to protect their access to the American dream.
One of Jackson’s most important democratic “reforms” was the The Indian Removal Act (1830). This act gave the federal government authority to move southeastern native America groups (Choctow, Cherokee, Chickasaws, Creeks, and Seminoles, among others) to a designated Indian territory in present-day Oklahoma. Tens of thousands of native Americans were sent to Indian territory on the “Trail of Tears.”
As a champion of democracy, it was essential that Jackson got the Indians out of the way so he could open-up native American lands for the “common men” who voted for him. Let’s remember what Jackson’s idea of democracy was all about. Here is Pulitzer Prize-winning historian Daniel Walker Howe:
Seeking the fundamental impulse behind Jacksonian Democracy, historians have variously pointed to free enterprise, manhood suffrage, the labor movement, and resistance to the market economy. But in its origins, Jacksonian Democracy (which contemporaries understood as a synonym for Jackson’s Democratic Party) was not primarily about any of these, though it came to intersect with all of them in due course. In the the first place, it was about the extension of white supremacy across the North American continent.
I thought about Jackson as I listened to Trump’s first State of the Union Address last night. I am not sure if Jackson ever used the phrase “American first,” but as a populist he certainly embraced the idea. Indian removal was his attempt to put American citizens “first.” White men needed this land and Jackson was going to make sure he prioritized their needs.
Last night Trump said:
So tonight, I am extending an open hand to work with members of both parties — Democrats and Republicans — to protect our citizens of every background, color, religion, and creed. My duty, and the sacred duty of every elected official in this chamber, is to defend Americans — to protect their safety, their families, their communities, and their right to the American Dream. Because Americans are dreamers too.
As I argue briefly in Chapter Five of my forthcoming Believe Me: The Evangelical Road to Donald Trump, the idea of “America first” has always been tied to racial division.
Many voices in American politics have been sounding the alarm about the influence of the Koch brothers as a threat to voting rights, the direction of American conservatism, and the very sanctity of American democracy. But like all things, the Koch brothers have a history. In this episode, host John Fea and producer Drew Dyrli Hermeling discuss the rise and influence of American libertarianism within the conservative movement. They are joined by Nancy MacLean who discusses her book, Democracy in Chains: The Deep History of the Radical Right’s Stealth Plan for America, which was just nominated for the National Book Award.
In a piece at The Washington Post published back in July, I wrote:
Historians will write about this moment in terms of both continuity and change. On one hand, court evangelicals are part of a familiar story. For nearly half a century, evangelicals have sought to influence the direction of the country and its laws through politics. But Trump has forced them to embrace a pragmatism that could damage the gospel around the world, and force many Christians to rethink their religious identities and affiliations.
I think this Roy Moore mess is another example of the way that evangelical Christians are going to have to rethink their religious identities and affiliations. I don’t recognize the evangelicalism of the so-called “Christian leaders” who are defending Moore right now.
“It comes down to a question who is more credible in the eyes of the voters — the candidate or the accuser,” said Jerry Falwell Jr., the president of evangelical Liberty University who has endorsed Trump and Moore, both Republicans.
“The same thing happened to President Trump a few weeks before his election last year except it was several women making allegations,” Falwell told RNS in an email. “He denied that any of them were true and the American people believed him and elected him the 45th president of the United States.”
Wow! I don’t even know where to begin. Falwell Jr., the president of the largest evangelical university in the world, does not seem capable of addressing this issue from a moral perspective informed by his Christian faith. No Jerry, what Roy Moore allegedly did to these young girls does not “come down to a question of who is more credible to the voters.”
I can’t believe a Christian college president would imply that the rightness or wrongness of Moore’s supposed actions comes down to what the majority of people in Alabama think. Is Falwell implying that if Moore is elected to the Senate, and it turns out he did molest those girls, that his actions are somehow washed clean because the people of Alabama believed his denials and voted him into office? This may be how right and wrong is defined in a democracy, but it is not how right and wrong is defined by people committed to Christian faith.
I seem to recall that in the first half of the 19th-century the people of Alabama believed that slavery was a “more credible” position “in the eyes of the voters” of the state. By Falwell’s logic in the Moore case, this would make slavery a morally acceptable institution.
The Washington Post has collected thirty-eight thinkers to answer this question. They are: Nancy Isenberg and Andrew Burstein, Gish Jen, Yuval Levin, Katherine Mangu-Ward, Jessica Hische, Ann Patchett, R.R. Reno, Kristen Henderson, Alec MacGillis, Milton Glaser, Amy Sullivan, Ibram X Kendi, Lanhee Chen, Anne-Marie Slaughter, Steve Penley, Avik Roy, Kareen Abdul-Jabbar, Francis Collins, Rita Dove, Nate Powell, Cathy Young, Dani Rodrik, Arlie Russell Hochschild, John McWhorter, Gail Anderson, Joan Williams, Elaine Kamarck, Farah Pandith, Eric Posner, George Lois, George Takei, Domingo Martinez, Suzy Hansen, Suzanne Nossel, Johnalynn Holland, Julian Krein, Moises Naim, and Carl Gershman.
Some of the suggestions include:
“Cultivate National Gratefulness”
“Revive Human Decency”
“A Grass-Roots Revolt Against Fake News”
“End American Arrogance”
“Require Everyone to Vote”
“Stop Obsessing About White Privilege”
“Redefine the Flag”
“Push for Civil Rights Education”
“Teach Critical Thinking”
“A Constitutional Amendment on Equality”
“Ignore the Cultural Elite”
“One Month Without Social Media”
Read the entire piece here.
“You can slam its young people into universities with their classrooms and laboratories, and when they come out all they can talk about is Babe Ruth. America is a hopeless country for intellectuals and thinking people.” Babe Ruth is the giveaway. These words were spoken in 1923, and the speaker was Theodore Dreiser, who had dropped out of Indiana University after one year.
So it is not a new thought that American universities are nests of self-betrayal and triviality where inquiring minds trade the nobility of their tradition for cheap trinkets and the promise of pieces of silver to come. Indeed, five years before Dreiser popped off, Thorstein Veblen was denouncing “the higher learning in America” for having surrendered to business domination, ditched the pure pursuit of knowledge, cultivated “conspicuous conformity to the popular taste,” and pandered to undergraduates by teaching them “ways and means of dissipation.” “The conduct of universities by business men,” to borrow from Veblen’s subtitle, had rendered university life “mechanistic.” Veblen anticipated that the academy would wallow in futility when it was not prostrating itself at the feet of the captains of finance. His original subtitle was A Study in Total Depravity. Veblen having dropped it, Allan Bloom should have picked it up.
Veblen thought the university had been seized by “pecuniary values.” To Bloom, whose bestselling book, The Closing of the American Mind, is celebrating its 30th anniversary this year, something much worse had happened: The university had been seized by the absence of values. “The university now offers no distinctive visage to the young person. He finds a democracy of the disciplines. … This democracy is really an anarchy, because there are no recognized rules for citizenship and no legitimate titles to rule. In short there is no vision, nor is there a set of competing visions, of what an educated human being is.”
A horde of bêtes noires had stampeded through the gates, and the resulting noise had drowned out the proper study of both nature and humanity. Nihilism had conquered. Its chief forms were cultural relativism, historicism, and shopping-mall indifference, the humanities’ lame attempts at a holding action that “flatters popular democratic tastes.” Openness was the new closure; elitism had become the worst of all isms.
Read the rest here.
So where does the American idea stand today? To some extent, it is a victim of its own success: Its spread to other nations has left America less distinctive than it once was. But the country has also failed to live up to its own ideals. In 1857, the United States was remarkable for its high levels of democratic participation and social equality. Recent reports rank the U.S. 28th out of 35 developed countries in the percentage of adults who vote in national elections, and 32nd in income equality. Its rates of intergenerational economic mobility are among the lowest in the developed world.
On opportunity, too, the United States now falls short. In its rate of new-business formation and in the percentage of jobs new businesses account for, it ranks in the lower half of nations tracked by the Organization for Economic Cooperation and Development. Today, Americans describe China as Europeans once described the United States—as an uncouth land of opportunity and rising economic might.
It is no surprise that younger Americans have lost faith in a system that no longer seems to deliver on its promise—and yet, the degree of their disillusionment is stunning. Nearly three-quarters of Americans born before the Second World War assign the highest value—10 out of 10—to living in a democracy; less than a third of those born since 1980 do the same. A quarter of the latter group say it’s unimportant to choose leaders in free elections; just shy of a third think civil rights are needed to protect people’s liberties. Americans are not alone; much of western Europe is similarly disillusioned.
Read the entire piece here.
“Could you tell me what the value is to democracy from political gerrymandering? How does that help our system of government?”
Here is the context.
This has been going around the Internet.
Source and context here.
One of the great attractions of tribalism is that you don’t actually have to think very much. All you need to know on any given subject is which side you’re on. You pick up signals from everyone around you, you slowly winnow your acquaintances to those who will reinforce your worldview, a tribal leader calls the shots, and everything slips into place. After a while, your immersion in tribal loyalty makes the activities of another tribe not just alien but close to incomprehensible. It has been noticed, for example, that primitive tribes can sometimes call their members simply “people” while describing others as some kind of alien. So the word Inuit means people, but a rival indigenous people, the Ojibwe, call them Eskimos, which, according to lore, means “eaters of raw meat.”
When criticized by a member of a rival tribe, a tribalist will not reflect on his own actions or assumptions but instantly point to the same flaw in his enemy. The most powerful tribalist among us, Trump, does this constantly. When confronted with his own history of sexual assault, for example, he gave the tiniest of apologies and immediately accused his opponent’s husband of worse, inviting several of Bill Clinton’s accusers to a press conference. But in this, he was only reflecting the now near-ubiquitous trend of “whataboutism,” as any glance at a comments section or a cable slugfest will reveal. The Soviets perfected this in the Cold War, deflecting from their horrific Gulags by pointing, for example, to racial strife in the U.S. It tells you a lot about our time that a tactic once honed in a global power struggle between two nations now occurs within one. What the Soviets used against us we now use against one another.
In America, the intellectual elites, far from being a key rational bloc resisting this, have succumbed. The intellectual right and the academic left have long since dispensed with the idea of a mutual exchange of ideas. In a new study of the voting habits of professors, Democrats outnumber Republicans 12 to 1, and the imbalance is growing. Among professors under 36, the ratio is almost 23 to 1. It’s not a surprise, then, that once-esoteric neo-Marxist ideologies — such as critical race and gender theory and postmodernism, the bastard children of Herbert Marcuse and Michel Foucault — have become the premises of higher education, the orthodoxy of a new and mandatory religion. Their practical implications — such as “safe spaces,” speech regarded as violence, racially segregated graduation ceremonies, the policing of “micro-aggressions,” the checking of “white privilege” — are now embedded in the institutions themselves.
Conservative dissent therefore becomes tribal blasphemy. Free speech can quickly become “hate speech,” “hate speech” becomes indistinguishable from a “hate crime,” and a crime needs to be punished. Many members of the academic elite regard opposing views as threats to others’ existences, and conservative speakers often can only get a hearing on campus under lockdown. This seeps into the broader culture. It leads directly to a tech entrepreneur like Brendan Eich being hounded out of a company, Mozilla, he created because he once opposed marriage equality, or a brilliant coder, James Damore, being fired from Google for airing civil, empirical arguments against the left-feminist assumptions behind the company’s employment practices.
Read the entire piece here.
In case you have not seen this yet, the letter that Barack Obama left for Donald Trump has been released. Here it is:
Dear Mr. President –
Congratulations on a remarkable run. Millions have placed their hopes in you, and all of us, regardless of party, should hope for expanded prosperity and security during your tenure.
This is a unique office, without a clear blueprint for success, so I don’t know that any advice from me will be particularly helpful. Still, let me offer a few reflections from the past 8 years.
First, we’ve both been blessed, in different ways, with great good fortune. Not everyone is so lucky. It’s up to us to do everything we can (to) build more ladders of success for every child and family that’s willing to work hard.
Second, American leadership in this world really is indispensable. It’s up to us, through action and example, to sustain the international order that’s expanded steadily since the end of the Cold War, and upon which our own wealth and safety depend.
Third, we are just temporary occupants of this office. That makes us guardians of those democratic institutions and traditions — like rule of law, separation of powers, equal protection and civil liberties — that our forebears fought and bled for. Regardless of the push and pull of daily politics, it’s up to us to leave those instruments of our democracy at least as strong as we found them.
And finally, take time, in the rush of events and responsibilities, for friends and family. They’ll get you through the inevitable rough patches.
Michelle and I wish you and Melania the very best as you embark on this great adventure, and know that we stand ready to help in any ways which we can.
Good luck and Godspeed,
For me. as a historian, the key paragraph is the one that deals with the temporary nature of the office and the president’s responsibility to guard “democratic institutions and traditions.”
In order to take this advice seriously, Donald Trump must have a historical consciousness. He must see himself as part of a larger national story that has unfolded over the course of the last 241 years. As Sam Wineburg reminds us: “the narcissist sees the world–both the past and the present–in his own image. Mature historical understanding teaches us to do the opposite: to go beyond our own image, to go beyond our brief life, and to go beyond the fleeting moment in human history into which we have been born.”
Early American elections subvert conventional notions that portray the development of early American democracy as an orderly or systematic affair. In contrast to the well-organized procedures governing voting procedures today, elections during the first few decades of the new nation’s existence were often haphazard affairs. Everything from the location of the polls to the qualifications of the electors to the number of days the polls would be open varied from state to state, and often, from election to election. Sometimes going to polls could be injurious to one’s health, since they were occasionally the scene of riots. Democracy, then, evolved less by design and more from a constant push-and-pull between those seeking to cast their ballots and those who made the rules about when, where, and how the ballots were to be cast.
Article I, Section 4 of the US Constitution gave state legislatures the power to determine “the Times, Places and Manner” of federal elections, along with the power they already possessed to determine rules for state elections. Suffrage requirement for the lower houses of their legislatures also determined requirements for the federal franchise. As a result, the variation in election rules and procedures makes the task of generalization very difficult—and made the process of running the newly established federal government even more challenging.
There was, for example, no uniformly established day on which to hold elections. In New England and New York, for example, elections tended to occur in the spring for legislative gatherings that would convene later in the year. In the Mid-Atlantic states and Upper South elections were often held in the late summer or the early fall. South Carolina and Georgia preferred late fall elections, although they were soon moved to October to accommodate Congress’s schedule.
Before the election, candidates tried to meet potential voters and get their name into circulation. At this time, however, they seldom made formal speeches or directly solicited votes. Instead, they might make their views known through letters to the local newspaper or rely on friends and allies to celebrate their patriotic virtues and sterling leadership qualities. At least until the second decade of the nineteenth century, “electioneering,” as it was called, was disdained. Candidates did, however, have other ways of persuading their potential constituents. Although officially prohibited, the custom of “treating,” especially prevalent in the South, meant that in the days prior to the election candidates might invite voters to picnics featuring generous servings of barbecue, washed down by copious amounts of liquor. Prior to the 1758 election for the Virginia House of Burgesses, George Washington reportedly served over 160 gallons of rum punch, wine, beer, and other spirits to potential voters. Perhaps not surprisingly, the young Washington triumphed over his opponent.
Read the rest here.
Johann Neem is a Professor of History at Western Washington University. This interview is based on his new book, Democracy’s Schools: The Rise of Public Education in America (John Hopkins University Press, 2017).
JF: What led you to write Democracy’s Schools?
JN: I decided to write this book for two reasons. First, and foremost, I worried that citizens and policy makers did not have a “go to” book for the formative era of American public education. The leading books in that field were influenced by the culture wars—and thus they were highly critical of the potential of public education. Scholars on the right and left agreed that schools promoted “social control” and served elites, not ordinary people. At a time when our public discourse of education is increasingly vocational and instrumental, I wanted to clear the space to remind Americans today why we had public schools in the first place: to develop the capabilities of citizens; to promote human flourishing for each individual; and to bring together a diverse society.
JF: In 2 sentences, what is the argument of Democracy’s Schools?
JN: Democracy’s Schools argues that there exists a longstanding and productive tension between the demands of “democratic education” and of “education in a democracy.” Democratic education emphasizes civic goals and the liberal arts and was often promoted by elite reformers such as Horace Mann, whereas education in a democracy depends on local control and schools tied culturally and politically to citizens themselves.
JF: Why do we need to read Democracy’s Schools?
JN: We need Democracy’s Schools because we’re adrift today. At a time when we tend to focus on narrow skills and economic training (“college and career readiness,” in the words of the Common Core—see my essay on the subject), it is worth looking back to an era when public schools served democracy’s needs and represented democratic values. It is worth remembering why reformers sought to increase access to the liberal arts. And it’s worth recognizing that the public schools have a responsibility not just to reflect our differences but also to bring a diverse people together. In short, we need Democracy’s Schools to remember that in the dirty bathwater of our education history there is still a baby worth caring for.
JF: When and why did you decide to become an American historian?
JN: I was a history major in college, but had intended to go into education policy. I wrote my senior thesis on civic education in a democracy, so in some ways I have returned to my roots in this new book. I decided to become an American historian after taking Gordon Wood’s class on the early American republic and realizing that the questions that most intrigued me were being asked by all Americans– whether rich or poor, white or black, male or female– in the decades following the American Revolution.
JF: What is your next project?
JN: I’m not sure. I am continuing to write about education, democracy, and higher education reform. I have started doing some work on the historic relationship between the humanities and American democracy, not just in schools but in society more broadly. We’ll see where it goes!
JF: Thanks, Johann!
Robert George, the conservative Catholic Princeton professor of jurisprudence and political philosophy, assesses the state of the country in an interview with Matthew Bunson of National Catholic Register. He discusses civility, secular progressives, Donald Trump, republicanism, Ronald Reagan, and Catholicism.
Here is a taste:
What is most needed in American political life at this moment in history?
Courage — the courage to stand up to bullies and refuse to be intimidated.
You did not support the candidacy of Donald Trump for president. What is your assessment of his administration so far?
To say that I did not support the candidacy of Mr. Trump is the understatement of the year. I fiercely opposed it — though I also opposed Mrs. Clinton.
Like it or not, though, Donald Trump was elected president, and our duty as citizens, it seems to me, is to support him when we can and oppose him when we must. My personal policy has been, and will continue to be, to commend President Trump when he does things that are right and criticize him when he does things that are wrong.
I had urged the same stance towards President Obama, whose election and re-election I also fiercely opposed. I commended President Trump for his nomination of Neil Gorsuch, an outstanding jurist and a true constitutionalist, to fill the seat on the Supreme Court that fell vacant with the death of Justice Antonin Scalia. I have also commended him for some other judicial and executive branch appointments.
I have criticized as unnecessary his policy on pausing immigration from certain countries, and I have criticized as weak to the point of meaningless his executive order on religious freedom. Indeed, I characterized it as a betrayal of his promise to reverse Obama era anti-religious-liberty policies.
Donald Trump is not, and usually doesn’t pretend to be, a man of strict or high principles. He regards himself as a pragmatist, and I think that’s a fair self-assessment. Of course, he is famously transactional. He puts everything on the table and makes deals.
As a pragmatist, he doesn’t have a governing philosophy — he’s neither a conservative nor a liberal. On one day he’ll give a speech to some evangelical pastors that makes him sound like a religious conservative, but the next day he’ll lavishly praise Canadian Prime Minister Justin Trudeau, who is waging an all-out war on those who stand up for traditional moral values in Canada.
Would you comment on Trump’s speech to the Poles?
It was a good speech, and my fellow critics of the president ought not to hesitate to acknowledge that fact.
People on the left freaked out about the speech, but let’s face it: They freaked out because it was Donald Trump who gave it. Had Bill Clinton given the same speech, they would have praised it as visionary and statesman-like.
One thing you have to say for President Trump is that he has been fortunate in his enemies. Although he gives them plenty to legitimately criticize him about, they always go overboard and thus discredit themselves with the very people who elected Mr. Trump and may well re-elect him.
His critics on the left almost seem to go out of their way to make the president look like a hero — and even a victim — to millions of ordinary people who are tired of what one notably honest liberal writer, Conor Lynch of Salon.com, described as “the smug style in American liberalism.”
Read the entire interview here.
Here is a taste:
First, every member of the Senate, before voting on this bill, should read the Pennsylvania Department of Education’s 6-12 “Academic Standards for Reading in History and Social Studies” and the PDE’s “Academic Standards for Writing in History and Social Studies.”
These CORE Standards, released in March 2014, require teachers to cover material that would prepare Commonwealth students very well for the United States citizenship test. In addition, these CORE standards require educators to move beyond the teaching of mere facts.
They stress the necessary skills Commonwealth students need to learn in their history classes.
Second, strongly encourage Pennsylvania lawmakers to require history educators to have training in how to teach historical thinking.
Students today are bombarded with information.
The kind of facts necessary to score well on a citizenship test can be easily found by conducting a quick Google search. What our students really need is training in how to distinguish between good information and bad information.
When they read their social media feeds they need to learn how to spot what is fake and what is real.
They need to “consider the source” of information they encounter. They need see the complexity of the human experience as it has unfolded through time. They need to think about the forces that have shaped the world that they have inherited.
This kind of thinking should happen every day in a history classroom. Students read documents from bygone eras and analyze them critically. They look for bias. They understand voices from the past in context. They move back and forth between the past and the present and get a good mental workout in the process.
History students learn to listen to voices from the past before judging them. In the process, they cultivate the democratic virtue of empathy.
They learn to look beyond themselves to see the world through the eyes of others–those who are dead and those who are alive–who have experienced it in different ways.
These kinds of historical thinking skills are acquired through an immersion in the past guided by a skilled history teacher. I would thus, thirdly, encourage the Senate to initiate legislation that requires Pennsylvania history teachers to have a college major in history.
At Messiah College, a private institution in Mechanicsburg where I chair the History Department, pre-service teachers graduate with both a Pennsylvania teaching certification in Social Studies and a full history major.
Earlier this year the National Council on Teacher Quality ranked Messiah’s history education program as one of the sixteen best in the United States.
By taking 39-credit hours in history, our students enter the classroom prepared to deliver content and cultivate the historical habits of the mind desperately need in our society today.
The Rafferty/Dinniman bill is not a bad start. Facts and civic knowledge is the foundation of a good history education. But it is only a foundation.
Read the entire piece here.
As most of you know, many folks are comparing Donald Trump to Andrew Jackson. Frankly, the comparisons are getting a bit tiresome. But when Pulitzer Prize-winner Daniel Walker Howe, author of What Hath God Wrought: The Transformation of America, 1815-1848, gets into the act, we should probably pay attention.
Here is a taste of Howe’s History News Network piece “The Shameful Way Donald Trump is Life Andrew Jackson“:
But the congeniality of Jackson’s nationalism to Trump’s purposes goes deeper. Jackson’s was a racial form of American nationalism. To identify as an American in Jackson’s sense was to identify with the white race. Jackson rallied his followers against the American Indians by promising that the Indians’ land would be made available for white settlement once its present occupants were “Removed.” “Indian Removal,” with capital letters, proved the principal achievement of Jackson’s presidency in its first year, and defined who his supporters and opponents would be for the rest of his term. In practice, Indian Removal meant forcible expulsion of people from their historic lands, marching them under military supervision for hundreds of miles to locations that might be very different in climate and environment from what they were accustomed to. Groups might even be relocated onto lands that had already been assigned to someone else. Indian Removal betrayed earlier government assurances that Native peoples could remain in place provided they pursued the way of life of Western Civilization and assimilated. An analogy exists to Trump’s avowed policy to round up and displace millions of “illegal immigrants.” The betrayal of the promise of assimilation to the Indians seems parallel to the betrayal of the American Dream for many of today’s immigrants, especially if they are Mexican or Muslim.
The Indians were not the only racial group targeted by Andrew Jackson. Jackson not only practiced and profited from black slavery on a large scale, as President his policies consistently supported and strengthened the institution of slavery. He halted the efforts his predecessor, John Quincy Adams, had made on behalf of international cooperation in suppressing the illegal Atlantic slave trade, though all other maritime countries approved it. When Charleston, South Carolina, would jail any free black sailors who dared come ashore from Northern or foreign ships, the Monroe administration declared the practice unconstitutional. Jackson’s administration reversed the finding.
Jackson even sacrificed white people’s freedom and privacy to prevent the delivery of antislavery publications in the South. Federal law required the United States Post Office to deliver mail to the addressee, but when Northern antislavery publications began to mail copies to Southern addresses, Jackson immediately told his Postmaster General how to prevent it. In those days people had to go to their local Post Office to pick up their mail. Put up a notice at the Post Office, he directed, saying that mail had arrived for so-and-so which the postmaster is sure they don’t want to receive. However, if they publicly request it, the mail will be given them, to comply with the law. Jackson well realized that, in the South, anyone known to request antislavery messages would be targeted for persecutions, maybe violent, until they had to move away. The Postmaster General followed Jackson’s plan, and it worked as intended. No one ever requested their antislavery mail.
Of course, President Trump probably doesn’t know a lot about President Jackson’s particular policies. But he is certainly aware that Jackson has fallen out of favor with many historians and public commentators—members of the elite that Trump likes to defy. Like Trump, Jackson came to the political system as an outsider, whose candidacy for President was not taken seriously at first by the political establishment. As a fellow “outsider” to respectable opinion, Jackson appeals to Trump.
Read the entire piece here.
I am happy to publish this piece by John Craig Hammond, If you care about the fate of democracy in Pennsylvania please give it a read. –JF
Google “corrupt” and “state legislature,” and guess what name pops up over and over again? Pennsylvania – of course.
This is not “new” news. Our commonwealth enjoys (if that is the proper term) a century-long history of corruption that continues unabated to the present. The impact on public confidence is predictable: a recent Franklin & Marshall College poll shows that only 35 percent of Pennsylvania voters think we are “headed in the right direction.”
It is news, however, that Pennsylvanians are at last so fed up with dysfunction, ineptitude and lack of responsiveness in Harrisburg that they are banding together to bring about fundamental change. A grassroots group that I’ve joined, March on Harrisburg, is living up to its name literally and figuratively, as thousands of citizens call, write, meet and actually journey to the statehouse with the goal of launching a new era in Pennsylvania politics.
We believe that just three key measures will go a long way to establish open and responsive government:
End gerrymandering. Pennsylvania’s current system allows the party in power to draw up the voting district map in its own favor; in essence, politicians get to pick their voters. Thus, Pennsylvania is one of the three most gerrymandered states in the nation, with some of the least competitive elections. In the 2016 elections for state house and state senate, for example, about one-half of incumbents ran unopposed thanks to the “safe” districts that they gerrymandered for themselves.
March on Harrisburg seeks to end gerrymandering by establishing an independent, non-partisan redistricting commission. You can help by calling your state legislators to demand that SB 22 and HB 722, currently in committee, be brought to the floor for a vote.
End gift-giving. Even as you read this, legislators, along with their staff and their family members, are accepting gifts from special interests – and it is perfectly legal. Pennsylvania ethics and reporting laws are so murky and ineffective that gift-giving is, in practice, an open invitation to corruption.
March on Harrisburg seeks to ban such gifts. Please contact your elected officials with two requests: to pledge personally to stop taking gifts and to propose legislation forbidding gift-giving.
Institute automatic voter registration. Politicians tend to favor our state’s antiquated voter registration mechanism because it narrows the electorate and reduces the number of pesky voters who otherwise might go around expecting good, responsive government.
Automatic voter registration is easy to implement, and there is no excuse for failing to do so in Pennsylvania. March on Harrisburg believes that if you are legally entitled to vote, you should be automatically registered to vote. We hope you will contact your legislators to express that view.
With these three important measures, Pennsylvania citizens can begin the process of reclaiming the state house. The fight will not be easy. But it can and must be done.
Please contact your state representative and senator, and let them know that you support March on Harrisburg and that you expect them to do the same. Democracy depends on you.
John Craig Hammond, Ph.D
Franklin Park, PA