Category Archives: history

Borrowing a song

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Australia has a national anthem, “Advance Australia Fair,” but in 1987, Bruce Woodley of the great Australian singing group, The Seekers, got together with Dobe Newton, who was with another group, The Bushwhackers, to write “We are Australian.”  There are those who have suggested it be the new national anthem.  It is often taught in that country’s primary schools.

We wonder if, in this year of division and anger, an arranger might look at that song and Americanize it.  It might become a theme song at one of the major party political conventions although there are reasons to hope not. It probably would not be good at the first one, given some of the things the presumptive nominee has said.  Maybe not even the second one either, come to think of it, although it might be the better fit of the two.

Although an Americanized version of the song could light up one of our conventions, we wonder if we are so far down a sorry road that it would have no meaning in such a climate.  And given our politics today, it probably would be a mockery to try to make it a convention song. In fact, we regret even bringing up the possibility. We’re not sure our Australian friends would appreciate their song being used in such a setting.  There are much better venues.  We hope that they would be complimented that our country values the sentiments of this tune.

The lyrics of We are Australian speak of a diverse nation’s history and its people—not all of whom are the most reputable.  The important thing that is emphasized, however, is that despite everything and everybody, they are a single people and it is the united people that have made Australia a great nation.

I came from the Dreamtime*

From the dusty red soil plains

I am the ancient heart

The keeper of the flames

I stood upon the rocky shore

I watched the tall ships come

For forty thousand years I’ve been the first Australian.

I came upon the prison ships

Bound down by iron chains

I fought the land

Endured the lash

And waited for the rains.

I’m a settler,

I’m a farmers wife

On a dry and barren run,

A convict then a free man

I became Australian.

I’m a daughter of a digger

Who sought the mother lode.

The girl became a woman

On the long and dusty road.

I’m a child of the depression;

I saw the good time come.

I’m a bushy, I’m a battler.

I am Australian

We are one

But we are many

And from all the lands on earth we come

We’ll share a dream

And sing with one voice

I am, you are, we are Australian

I’m a teller of stories.

I’m a singer of songs

I am Albert Namatjira.

And I paint the ghostly gums.

I’m Clancy on his horse.

I’m Ned Kelly on the run.

I’m the one who waltzed matilda.

I am Australian.

I’m the hot wind from the desert.

I’m the black soil of the plain.

I’m the mountains and the valleys.

I’m the drought and flooding rains.

I am the rock.

I am the sky,

The rivers when they run,

The spirit of this great land.

I am Australian.

We are one,

But we are many.

And from all the lands on earth we come.

We’ll share a dream

And sing with one voice:

I am, you are, we are Australian

We are one

But we are many.

And from all the lands on earth we come.

We’ll share a dream

And sing with one voice:

I am, you are

We are Australian

I am, you are

We are Australian

(*”Dreamtime” refers to the ancient Australian aboriginal creation myths, similar to the creation myths of our Native Americans.)

You can watch The Seekers perform this song at:

If you aren’t old enough to remember the Seekers, perhaps this piece from 60 Minutes (2012) will be helpful:

https://www.youtube.com/watch?v=ADLjm0VRMng

Youtube has some of their concerts. They were and are incredible.  And Judith Durham’s voice is memorable.

In the wake of the Independence Day holiday, we have found ourselves wondering which of our major patriotic songs speak to us as a whole people the way We Are Australian speaks of Australia?   My Country ‘Tis of Thee memorializes our founders.  America the Beautiful speaks of natural resources and founding heroes.  The Star Spangled Banner is about the symbolism of our flag.  Woody Guthrie’s This Land is Our Land speaks of a depression era America.  Lee Greenwood’s God Bless the USA, the number one country patriotic song according to one poll, speaks of pride in being an American and a willingness to defend the country.  But we don’t seem to have a patriotic song that speaks specifically of our country in reference to its people—as We Are Australian does.  Nothing musically expresses E Pluribus Unum, “Out of Many, One,” which appears on our national seal and on our currency.

“American” and “Australian” can be sung with the same number of syllables. And the lyrics can be slightly changed to reflect our culture (perhaps including Jesse James instead of Ned Kelly).

God Save the Queen (or King, when appropriate) was Americanized by Samuel Francis Smith, who wrote the new lyrics in half an hour in 1831. So borrowing from the English empire is not a new thing musically for us.

Maybe it would be good for the national spirit if we could sing—and believe when we sing:

“We are one.  But we are many.  And from all lands on earth we come.  We’ll share a dream and sing with one voice.  I am, you are, we are American.”

I am,

you are,

we are

American.

Mayhem, 1924

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Perhaps you’ve seen the “Mayhem, like me” television commercials for an insurance company—a guy who is always causing various kinds of incidents, accidents, crashes, and explosions.  Mayhem.

Dean Winters is the actor’s name and he is no stranger to mayhem. Seven years ago he collapsed in his doctor’s office where he’d gone for treatment of a bacterial infection.  He went into cardiac arrest in the ambulance and was revived by paramedics, then was in the intensive care unit at a hospital for three weeks.  During the next year, gangrene cost him two toes and half of one thumb. He also had ten operations including a skin graft.  After living through mayhem he became “Mayhem” in 2010.

It’s not a new advertising concept.  As we were recently leafing through the program for the St. Louis Fashion Pageant of 1924 (historical research takes the researcher on some interesting side journeys), an ad for the Missouri State Life Insurance Company sounded a familiar theme:

I ride on the point of a pin.                                                                                                     

Or the pilot of a locomotive. 

I lurk in the bottom of the bathtub with a cake of soap.

Or in the shaky corner of a skyscraper—

I cling to the baby’s toy automobile left at the top of the stairs.

Or sit in the driver’s seat with the near-sighted motorist who won’t wear glasses—

I fly through the air with the sign wrenched loose by the wind

And with the cinders borne from the spouting chimney—

I stalk the hunter as he pursues the fleeting rabbit.

And slink behind the errand boy who eats a banana and throws away the peel—

I am ever present.

I am—

                                    An Accident

There is only one protection against me—

                                Accident Insurance

                         GET YOURS TOMORROW

All the reader had to do was call the St. Louis Branch of the insurance company at Central 1700.

Other than “cinders…from a spouting chimney,” all of these dangers remain ninety-two years later.  Mayhem never goes away—although sometimes it adjourns for a few months.

The possum policy

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We are reminded of Missouri’s political “Possum Policy” as we watch the national Republican Party face the possibility that Donald Trump will go to its national convention with the nomination locked up.  Or thinks he has it locked up.

While some people might be looking at the situation with delight, we are watching from our lofty position with some sympathy.  Who among us has not been in a situation where you find you must sit at the same table with someone who has said or done things that are personally embarrassing to us?   Magnify that a few million times and you approach the discomfort of one of our major political parties.  What do you do with someone who brings a skunk to a cat show? 

Some party leaders who hoped “anybody but Trump” would emerge from the primaries have now said they’ll vote for him if he’s the nominee, which is hardly a resounding endorsement.  Now, even some of those people are appalled at Trump’s comment about an Indiana judge hearing the lawsuit against Trump University and some things he has said since the Orlando shootings.  But Trump is unrepentant. 

Even if he does begin to sound more mainstream, his credibility is a problem because of the face he has presented to the world day after day, month after month.  Leopards can’t change their spots.  (Well, actually they can but it’s an evolutionary thing. Individual leopards can’t.  We checked.  http://www.ft.com/cms/s/2/eb4f6f88-e169-11df-90b7-00144feabdc0.html.)

This is what happened in post-Civil War Missouri when one of the major political parties found itself in a situation too awkward to deal with—as some Republicans might view their situation now.  We’re not suggesting the national Republican Party should consider this option.  But some say this plan saved one of the parties in Missouri. Maybe there’s a lesson here somewhere.  

The Democratic Party was weak after the Civil War and the Republican Party became badly split between Liberal and Radical elements.  The Radical Republicans had been in control of Missouri during the war and in 1865 pushed a new, punitive, state constitution into effect.  The Liberals split with the Radicals in 1870. 

Democratic leaders decided not to field a candidate for governor that year and supported the Liberal Republicans, putting their efforts into strengthening their numbers in the legislature and among Missouri’s congressional delegation.  The idea was branded as “the possum policy.”  And it worked.

Liberal Republican B. Gratz Brown, supported by the Democratic Party, defeated incumbent Joseph McClurg, a Radical, with more than 62 percent of the vote.  Missouri’s congressional delegation went from 7-2 Republican to 5-4 Republican.  Democrat Francis Preston Blair Jr., who had campaigned aggressively against the loyalty oath in the 1865 constitution, replaced Charles Daniel Drake, the architect of the 1865 Constitution, in the U.S. Senate.  Drake had resigned to take a federal judgeship offered by President Grant, who did not seem to find Radicalism all that bad. 

Blair became a strong critic in the Senate of the Radical Republican reconstruction work in the South.  In 1872, the Liberal Republicans and the Democrats combined to make Brown the Liberal Republican Vice-Presidential candidate with newspaper editor Horace Greeley at the top of the ticket.  They lost to incumbent President Grant and the Liberal revolt pretty much died with that election.  But along the way Radical Republican rule died in Missouri, too.  Democrat Silas Woodson was elected governor in 1872, and Missouri’s Congressional delegation went to 9-4 Democratic.   (Yes, we went from nine to thirteen congressmen after the 1870 census). 

Governors had two-year terms then.

Some historians think the Possum Policy gave the Democrats the breathing room they needed to rebuild through legislative and congressional elections while avoiding a crushing defeat at the top of the ticket that might have had negative ripples down the ballot.  By not running a candidate for governor in 1870 and uniting with Liberal Republicans, they helped kill the Radical movement and gained time to rebuild their own strength to win in 1872. 

Without diving too deeply into political analysis, it can be observed that the Republican Party today finds itself split along Radical and Moderates (the mainline GOP probably would not appreciate being labeled with the 19th Century “Liberal” designation) factions. But in the end, it was the more moderate wing that survived. 

National Republicans in 2016 can’t adopt a Possum Policy and refuse to field a candidate for President. And there is no suggestion here that they should, no matter how uncomfortable Donald Trump makes the mainline party members feel.  But Missouri’s Possum Policy story might indicate disaster is not inevitable even if the short-term outlook is grim.

Blaming Grandpa

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We live in a time when we have “friends” throughout the world but we don’t know our next door neighbor. 

 We wave at our neighbors but we don’t talk to them very much and certainly not about anything significant. But we’ll text people in other cities. We’ll link in with them or we’ll book our faces with them or we send them an Instagram.  Some still twitter to share things with people we’ve never met.  But we just wave at our neighbors—-and what was their name again?

My grandfather didn’t invent the internet but he might have set in motion the sorry state of affairs outlined by Media writer Eric Burns almost thirty years ago when he wrote, “Every improvement in the technology of communications during the last century has led to greater isolation among people. It is a remarkable paradox, as if every improvement in the technology of hygiene had led to greater illness, every improvement in the technology of transportation had led to greater distance.” 

 If you need proof, put your cell phone away when you’re walking along a busy street and watch the crowd and see how many people are walking while they’re talking on the phone or texting or checking emails, never looking at the people around them, not even talking with friends or associates walking with them.   

“It began with Rural Free Delivery that brought the mail to the person,” wrote Burns.  

One of my grandfathers was a rural mail carrier in Mitchell County, Kansas in the 1920s and 1930s, delivering mail to people such as my other grandfather, a farmer. 

“Before RFD, the person had to come to the mail, which was deposited for him at a centralized place.  Usually the place was a general store; usually the person was a farmer who would kill two birds with one stone, picking up his mail at the same time he shopped for groceries and supplies,” wrote Burns, who noted the farmer also would “socialize, visit with the other farmers and their families who were at the general store for the same reason.  And this was one of the few chances such people had to pass time with their neighbors; their farms were many miles apart and their days too busy with chores to allow for casual dropping in.  It was a lonely life. Ironically, the inefficiency of the postal system made it less so.”

But, he says, when people like my one grandfather started delivering the mail to farmers like my other grandfather, the farmers had more time to farm and the general store as a social institution died.  He cites one of this writer’s favorite historians, Daniel Boorstin, who wrote, “From every farmer’s doorstep there now ran a highway to the world. But at the price of dissolving the old face-to-face communities.”  

Then along came radio to make things worse.  It brought entertainment and information into the home.  It wasn’t necessary to go to town for those things.  And it killed the Chautauqua movement and eliminated more face-to-face interaction.

The telephone system had improved to the point where—as NYU Professor Neil Postman put it–
“a strange world of acoustic space in which disembodied voices exchange information intimately and in specially developed personas” developed.  The telephone did not require face-to-face communication.  Then television. Then home video. Then computers.  And e-mail.  Burns quoted Henry David Thoreau: “Lot! Men have become the tools of their tools.”

The progression suggested by Burns in 1988 was continued in 2012 by Dr. James Emery White, the former President of the Gordon-Conwell Theological Seminary in South Hamilton, Massachusetts and senior pastor of the Mecklenburg Community Church in Charlotte, North Carolina.  He wrote of “hyper-connectivity” in his blog, saying analysts are split on this “bane of the so-called millennials, the generation born from 1981-2000.” 

 “Some feel it will make millennials ‘nimble analysts and decision makers.’ Others feel it will mean an inability to retain information, a tendency to be easily distracted, and a lack of ‘deep thinking capabilities’ and ‘face-to-face social skills.’”  White leaned toward the latter and cites a UCLA study in 2007 that showed “the internet is weakening our comprehension and transforming us into shallow thinkers.” 

He, too, quotes Boorstin: “The greatest menace to progress is not ignorance, but the illusion of knowledge,” which leads him to compare the words “hyper” and “hypo.”   HYPER means “above,” or “over,” he says.  HYPO means “below” or “under.” 

He concludes, “So while it is an age of hyper-connectivity, perhaps we should also acknowledge the inevitable result.  Hypo-intellectualism.”  

Other analysts can cite other reasons for our contradicting lifestyles that isolate us from those next door to us but bring us influences from far away.  This observer, for instance, thinks the window screen, not the rural mail carrier, is a major factor in this social, and therefore political, decline in thought.   And the contradicting effects of the debilitating involvement in Vietnam and the glorious success of the Apollo space program changed out national outlook to inward thinking.  But screened windows, a war, and a space program are discussions for another time. 

Why go through this pondering?

Because something has to explain why this nation is in the political mess it is in, particularly at our state and our national levels. Self-absorption is one thing.  But self-absorption about our self-absorption can only make the situation worse because studying our navels only drives us further inward and farther away from the general store and the Chautauqua.  

Even this entry is an example.  We could be having this discussion around a table at the general store if such a thing existed. Or in more contemporary times, the coffee shop (free Wi-fi available).  But instead, we are connecting hyperly.  

I think that today, when I see my neighbor, I will cross the street and talk to him, not wave. 

Immigration

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It is with profound regret that we inform those who are most strongly opposed to helping immigrants in any way that the time will come when this era is regarded in the same way we regard the eras when women and black people were not allowed to vote.  Time has a way of turning such issues into quaint although passionate history.

Horrific as it has been to some, this country has elected a black President.  Twice.  Horrific as it might be to some, this country could be electing a woman as President.

Someday, this increasingly diverse nation will elect someone to the presidency who was not born in this country and not born as an American citizen.  And one of those, perhaps someone targeted by this generation’s loudest political voices speaking against the evils of immigration, will become that President.

A few years ago, your friendly observer bought a book called America’s Unwritten Constitution to read while the Senate bored its way through a filibuster.  The author, Akhil Reed Amar, is a law and political science professor at Yale and sometimes is a visiting professor at Harvard, Pepperdine, and Columbia Universities.  The book blurb says he is “often cited by the Supreme Court and is a frequent expert witness in Congressional hearings.”

This probably is not a book that will be enjoyed by those who think the solution to all of our nation’s problems is to just read the U. S. Constitution and do what it says because Amar, among other things, looks not only at what it says, but also what the system of laws DOES that have evolved out of what it does NOT say but leaves open to developments in the years after the document was written.  It’s a big book but it’s about a big subject.  It emphasizes that our Constitution is a far more complicated document than those seeking simple answers in it are often willing to acknowledge.

But anyone thinking of getting into politics, as well as those now involved, should read it.  Here’s a warning, though:  It’s a thinkers’ book.  And not everybody in our political system today wants to think.

His last chapter carries the subtitle, “America’s Unfinished Constitution.”

“What should our future Constitution contain?” he asks. “If political and legal power in America today is in certain respects unfairly distributed, could the individuals and institutions currently benefiting from this unfair status quo ever be induced to support justice-seeking reforms?  Is it truly realistic to think that the future will overcome the iniquities of the present?”

He cautions against changes that would “radically reverse the trajectory of our constitutional story thus far, whereas others would fulfill the existing Constitution’s spirit.”  What is that spirit?

From the founding to the present, America’s written Constitution has traced a clear and remarkable trajectory, visible at every moment of enactment and amendment along the way.  With the ill-fated exception of Prohibition, none of its amendments has aimed to diminish liberty or reduce equality.  On the contrary, most amendments have expanded freedom and egalitarianism.

He suggests efforts to make flag-burning a crime or to “restrict the equality rights of same-sex couples” should be viewed skeptically.  But, he says, an amendment allowing certain immigrant Americans to seek the presidency “should be viewed more favorably, precisely because it would be a far better fitting next chapter to our unfolding constitutional saga.”

There is no doubt Americans could amend the constitution to criminalize flag-burning, “and thus repudiate the basic constitutional principle that sovereign, self-governing citizens have a robust right to mock basic symbols of government authority.”  Yes, American could amend the constitution to ban gay marriages, “and thereby constrict the scope of the grand idea that government should not demean a person because of his or her birth-status—because she was born out of wedlock or he was born black or she was born female or he was born gay.”

Amar testified at a Senate committee hearing in 2004 on a proposed constitutional amendment letting “long-standing naturalized citizens to run for President.”   Amar is the son of an immigrant and married to an immigrant.  He writes,

“Although the proposed amendment would surely change the existing rules, it would do so in a pro-immigrant direction—just as the Founders themselves changed older English rules in pro-immigrant ways. Indeed, I went a step further: Given that the reasons the eighteenth-century Founders themselves barred certain naturalized citizens from running for president no longer apply in the twenty-first century, modern Americans would best vindicate the spirit of the Constitution by formally amending it. I pointed out that the Founders’ Constitution was, by the standards of the day, hugely pro-immigrant.”

That might be news to some of today’s advocates of solving the nation’s problems by just reading the Constitution.   Amar points out that the writers of the Constitution had a background that included the English Act of Settlement that prohibited any naturalized citizen of England from serving in the Parliament or on the Privy Council, or in many other government positions.  But our Constitution “repudiated this tradition across the board.”  Reading the Founders’ Constitution shows no bars to immigrants serving in either house of Congress, in the cabinet, or anywhere in the federal judiciary.  In fact, seven of the 39 men who signed the Constitution were born in another country.  Eight of the first 81 members of Congress were immigrants.  Three of the first ten Supreme Court Justices were foreign-born.  Two thirds of the first six Secretaries of the Treasury and one of the first three Secretaries of War were immigrants.

Apart from Amar’s compilation, we might observe that none of the 39 men who signed the document began their lives as American citizens.  And this nation did not, in fact, have a President who was born in the United States until Martin Van Buren (1837-1841).  The first seven had been born British citizens.

Amar argues that the Founders did exclude immigrants from the Presidency “because some at the time feared that a scheming foreign earl or duke might cross the Atlantic with a huge retinue of loyalists and a boatload of European gold, and then try to bully or bribe his way into the presidency…In a young America…when a fledgling New World democracy was struggling to establish itself alongside an Old World dominated by monarchy and aristocracy, this ban on future foreign-born presidents made far more sense than it does in the twenty-first century.”

Thus, he argues, making more people eligible for the presidency vindicates the Founders’ immigration principles.  “by treating naturalized citizens as the full equals of natural-born citizens, and by allowing a person of obvious merit to overcome a legal impediment created merely because he or she was born in the wrong place at the wrong time or to the wrong parents, the proposed amendment would widen and deepen the grand principle of birth equality at the heart of the Fourteenth Amendment.  By making a new class of Americans eligible to be president, the proposed amendment would also echo and extend the spirit of the Fifteenth and Nineteenth Amendments, which entitled blacks and women not merely to vote on equal terms on Election Day but also to be voted for on equal terms and to vote and veto equally in matters of governance.’

He concludes, “I continue to believe today, that what the suffragist movement did for women, America should now do for naturalized citizens.  This country should be more than a land where everyone can grow up to be—governor.”

The sponsor of the proposed Amendment was Orrin Hatch, a conservative Republican from Utah.  Although the Amendment has not been sent to the states for ratification, Amar thinks its time is coming because the political parties “will find it politically advantageous to compete for the allegiance of immigrants and their allies, just as there were many past moments when both parties found it in their interest to demonstrate their liberality toward women and blacks.”

We are living in a hinge-point era of our nation’s history.  Just reading the Constitution is not enough as we see the face of America changing.  Understanding the Constitution is critical in these times of demands that we “diminish liberty and reduce equality.”

(America’s Unwritten Constitution: The Precedents and Principles We Live By; New York, Basic Books, 2012.)

If you think this session is dragging on and on—

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Went to visit Anne Rottman’s legislative library at the Capitol last week, trying to dot some eyes and cross some tees in the capitol book manuscript and started prowling through legislative journals to track down some minor details.  Most of that stuff is pretty dry but sometimes you trip over something that wakes you up.   We offer you two discoveries today.

——–

Legislators, lobbyists, reporters—heck, anybody involved in a legislative session–starts to feel at this point that there has to be some way out of this misery.  Three weeks can’t go by fast enough.

We were reading the journals of the 1945 legislative session.  And we realized there’s never been a session like it. And nobody in the Capitol today would ever wish it on anybody.  Almost nobody knows about it.

The session began January 3, 1945.   The final floor action took place on the TWO-HUNDRED-TWENTY-SECOND DAY, July 8, nineteen-forty-SIX!  There was no air conditioning. They were paid $125 a month plus ten cents a mile to go to and from their homes—one time per session.   In 1945, the average Missourian would earn about $200 a month. A new house averaged $4,600 and gas was fifteen cents a gallon.   The amount they were paid in 1945 is the equivalent of about $1100 a month today, $13,260 a year, give or take, a little more than one-third as much as we pay our lawmakers now.

For whatever value it might have, we should note the legislature did not meet every year back then. It was every other year until voters approved annual sessions in 1970.  Except for 1945-46.   But, then¸ they had to come back only six months after adjournment for the regular 1947 session.  And it lasted another 150 legislative days.

Why did they meet so long?  Because voters in 1944 adopted a new state constitution (the same one today’s lawmakers love to fiddle with) and these folks had to pass hundreds of laws to make state statutes comply with the new constitution.   Members of the House introduced 1,039 bills and the Senate introduced 498.  That was a lot then, not so much now.

Here’s another incredible thing about that session.  The House and Senate journals, plus the indexes and the appendices which were mostly reports of various boards, commissions, institutions, and agencies totaled—get this now:

12,442 pages.

So, hang in there folks.  It will only SEEM like this session has lasted 222 days three weeks from now.  Imagine if you were serving in 1945, though.  Instead of adjourning in mid-May, you’d still have another thirteen months ahead of you.  And you’d be paid about one-third what you’re getting now. With no per diem.  And no mileage for trips to and from home except for once in that whole session.

But at least, today, you have air conditioning.

—–

Another thing we found was an essay published in the 1951 House Journal.  It apparently was the winning essay in a contest about “What the Bill of Rights Means to Me.”   It was written by Miss Jerry Lynn Rainwater, a student at Springfield’s Greenwood High School.  It was so refreshing to read, given what’s been going on lately, that we’re going to pass it along.

Right now, I am in a class room, in an average school, located in an average American city.  On the wall hangs an American Flag surrounded by a great many flags of other nations.  The class is studying the problems that face America today, both foreign and within her jurisdiction.  Our teacher is not a government official.  She has never pledged loyalty to any political party.  She enjoys her personal opinions and beliefs but presents the facts to us in an unbiased manner, leaving us free to form our own opinions.  Our text is published by an independent concern without government censorship; our reference materials cover all types of newspapers, magazines and other sources of information.  To me this is what the Bill of Rights offers.

Yesterday in class we viewed a historical movie, revealing uncensored facts produced by an independent company. Today we listened to a news commentator over the radio. He disagreed with our government’s policies, but he exercised his right to broadcast his views.

By my own choice, I am attending this school and this class. Neither was compulsory.  Seated next to me is a Jew.  The chair next to him is vacant. The usual occupant is absent because, according to his Catholic religion, it is a holy day.  No questions were asked, no demands were made.  I visited his church once, though I am a protestant. No one tried to prohibit my actions.  That is what the Bill of Rights means to me.

My Father is attending a political meeting of a party that is not in power. Views and ideas will be discussed openly and freely. It is not a secret meeting; the door is closed to no one, regardless of his or her belief.  Someday I shall attend similar meetings, for my right to do this is guaranteed by the Bill of Rights. 

During my life as an American citizen, I shall harbor no doubt that my home is free from intrusion by government officials, or their agents; they, as all others must respect my rights.  My property can not be confiscated by the government. Nor shall any member of my family be taken to prison without reason and proper proceedings.  Our life is ours to live, free and unmolested. Our liberty cannot be taken from us unless we abuse it.  Even then we have the guarantee, through the Bill of Rights, to a fair trial by an unbiased group of our equals.

As I got about my affairs, I do not live in fear for my life or liberty; for in America everyone is free to live according to the dictates of his own conscience.  This is what the Bill of Rights offers and guarantees to me and to every American, regardless of race, color, or creed.  It is a heritage worth protecting—even unto death.

We don’t know what has happened to Jerry Lynn Rainwater of Greenwood High School, 1951.  We hope she’s hale and hearty in her 80s with many wonderful grandchildren.  She wrote that essay while the entire world was at war.  And she wrote it with a clarity and a simplicity that is too easily lost in bluster, blather, and cynicism today.  In the darkness of the world’s worst war, Jerry Lynn Rainwater found light.

She reminds us that the world really isn’t as complicated as all of those folks in the Capitol who are sweating and frothing and grunting are trying to make it.

We hope they put her essay on their bulletin boards.  Reading it from time to time will be good for them.   It certainly was for us.

The dangers of definition–II

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Within the lifetimes of many who read these entries, government-sanctioned entities existed in this nation that judged the sincerity and validity of individual religious beliefs.  Thousands of people were summoned to appear before them.  These agencies consisting of fellow citizens in communities bored into the basis of the claimed beliefs and ultimately determined if the sincerely held beliefs were legitimate. They were called draft boards.

They might ask, “Do you pray every day,” or “Do you read the Bible every day?”  Or the Talmud or the Book of Mormon, the Quran, the Vedas, the Pali Canon, or other sacred books of the religion you claim?  “Do you read those words as inerrant sacred texts do you believe you are free to interpret them as you please?”

Is your “religion” built on ideas from non-Biblical writings such as those from Soren Kierkegaard or Martin Heidegger, Mortimer Adler, Yehoshua Bar-Hillel, Umberto Eco, Mahmoud Khatani, Reinhold Niebuhr, Black Elk, Paul Tillich, Mahatma Ghandi, Billy Graham, Joel Osteen or The Pope or the Ecumenical Patriarch?

Would YOU be comfortable having a government board decide if your religion justifies your actions or the sincerity of your claimed sincere religious beliefs? Thousands of people, comfortable or not, put themselves in that position years ago.

Actually, we do have something of that system still before us although we don’t think of it in the manners we are discussing here.  Our criminal justice system often has to deal with those who claim they were driven to their actions by the Devil or by the Voice of God.  But that is sufficiently different from our issue today that we will put it aside.

Let’s take this one more step.   Having now written your personal definition of “sincere religious belief,” (you HAVE written it, haven’t you?) would you be willing to stand in front of the leaders of your religion and read it, knowing that they would decide if your definition is good enough for you to remain a member of that religion?  This would not be a panel of your peers drawn from the diversity of a broader community.  This would be a panel of those whose religion you profess to share. Why not—if you think your definition should be behind a part of the state constitution?

There are some religious organizations that do have such test.  There are probably a lot more that members are very glad do not.  Freedom of religion within religion, however, is not at all uniform.

Freedom of religion within religion has been an issue in this country from our earliest days.  Your correspondent has been reading Eve LaPlante’s American Jezebel, the story of Anne Hutchinson, whom you might remember from school as one of founders, with Roger Williams, of the colony of Rhode Island. Beyond that, most of us don’t remember much about her.  It might be instructive to recall this story that should be uncomfortable to those who assert this country was founded as a “Christian nation” as well as those who are asserting that sincere religious belief is justification for considering some people less that complete citizens.

Anne Hutchinson was a midwife living in the Massachusetts Colony, expecting her sixteenth child when she was forty-six years old in 1637.  The colony was controlled by the Puritan clergy and was a society that severely limited women’s role in society.  Anne began to attract a following among women and eventually several men as she began discussing her own version of the Puritan religion and critiquing sermons she had heard.  Among those attracted to her discussions was the colony’s governor, Henry Vane.  She believed salvation was a matter of God’s grace and accused the colony’s ministers of preaching the misleading idea that salvation could be gained through works.

In a short time, the Puritan ministers grew alarmed that her growing following was weakening their control of the colony and hauled her before a court of forty male judges dominated by Puritan “works’ preachers.  LaPlante’s book delves heavily into the trial transcript to illustrate the charges and Anne’s defense that often confounded the judges.  In the end, though, the forty judges convicted her and banished her from the colony.  A few months later she was excommunicated from the church.

The reach of the Puritan religion was so extensive and oppressive in those times that the Colony of Rhode Island and Providence Plantations was safe for her and her followers for only a few years. When Massachusetts threatened to take over Rhode Island, she moved to the Dutch colony of New Amsterdam, settling in an area that is now The Bronx borough of New York City, where she and five of the children who had moved there with her were killed in an Indian attack in 1643.

As Anne Hutchinson’s husband and about a dozen other men prepared to leave Boston for Providence Plantation, they signed a compact that they would honor as the proprietors of Rhode Island.  The compact, in the wording of the day, pledged the new colony would follow Jesus Christ’s “most perfect and most absolute laws of His given in his Holy Word of Truth.” While that proclamation might be seen as a Seventeenth Century antecedent for supporters of today’s Senate resolution, it would be good for those quick to use it to remember one of the first written rules composed under that compact after the group arrived in Rhode Island: “No person within said colony, at any time hereafter, shall be in any wise molested, punished, disquieted or called into question on matter of religion—so long as he keeps the peace.”   Some see that rule as the beginning of the religious freedom statement in the First Amendment and the first statement in our country’s history that church and state are separate. No questions will be raised about a citizen’s religion UNLESS it disturbs the peace of the community. Believe what you wish but respect the secular interaction necessary for an orderly society.

Today, in the Capitol of the state from which she was banished for behavior “not comely for (her) sex,” Anne Hutchinson is memorialized as a “courageous exponent of civil liberty and religious toleration.” In a time when we speak often of the values of our Founding Fathers, it is time to remember that there was a Founding Mother, the co-founder of Rhode Island, and the persecution she suffered at the hands of the righteous who countenanced no difference from their religion.

Who decides if your “sincere religious belief” is sincere enough to justify something a proposed state amendment would let you do?  And what right does the target of your actions have to force you to defend that belief before some kind of panel of peers?  Or even a panel of ministers of your own denomination? How is anyone to know that your actions are just not arbitrary unless there is a mechanism to test their foundation?

These are hard questions in a time when surveys are showing that more and more people are finding religious creeds, dogmas, or standards unwelcome.  The percentage of Americans who respond “none” to census questions about their religion is growing.  Some analysts are theorizing that religious demands for public laws and policies that fit a narrow concept are actually harming organized religion, especially among millennials.   Whether one agrees with that analysis is a personal, often political, choice.

And in Missouri today, the phrase “sincere religious belief” presents public and personal policy challenges that raise the personal comfort levels of many to levels of discomfort and could further justify the feelings of “nones.” Banishment and excommunication from the social fabric of America, in whatever form, is still alive, though, as we are seeing proposed in Missouri.

Some critics say there is less sincerity than there is politics in this effort, that it is really less a protection of religion than it is an effort to get more conservative voters to the polls in November, which means discussing the issue at a spiritual level is useless.

Nonetheless, we’ll discuss what might be done and why it can’t be done, next.

 

C’mon, Bob, Lighten Up!

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We’ve been much too serious in observing the world from our lofty perch recently and some circumstances have reminded us that life shouldn’t be lived by frowning at others.  At least not all the time.  So we thought we’d share something that began with a recent telephone call.

We heard from somebody we didn’t know a few days ago who, for some reason or another, started doing some genealogical research on our family.  It’s okay, we guess. Everybody needs a hobby and if they’re a genealogist and they’ve tracked their own families back to the people who drew horses on cave walls in France, they need to find somebody else’s family to occupy their time.  Not that this was the case with this person, but my family for some reason had become an attractive matter for study and by using various genealogical sites on the internet, this person had gone back several generations—-although (and this happens sometimes with internet genealogy where bunches of people contribute to what they think are their family lines) the chart being developed was traveling down some wrong tracks.

As it happened, one of our own family members had set out on the same voyage some years ago and seemed to be headed in the right direction.  Until she ran into a circumstance where the family lines started to resemble the famous Cawker City World’s Largest Ball of Twine.  Following the threads became almost impossible.  We recall Aunt Mavis telling about it one day.  She had heard it from her Aunt Florence when she was younger. Aunt Mavis was well up in years when she told it to us and was talking about a few generations back when one line of the family lived in Pennsylvania, probably a little bit after the Civil War.  As near as we can recall—because we’re up in years now ourself—this is what she said, or something like it.

“You have to remember this was back in the days and in a part of the country where some people got started young in the family-making business. But not Uncle Irv.  He was about thirty, I guess, and for some reason had never gotten married when he met this widow lady named Bessie.  Bessie probably was pushing forty.  She’d gotten married when she was fourteen or so and she popped out a kid not too long after that, just before her husband died in a coal mining accident, you know, so the daughter wasn’t much younger than Uncle Irv.  But Irv had eyes only for Bessie, not June, and they got married and started a family of their own.   

“Now, Uncle Irv’s daddy, Martin, was still alive and he was only a little older than Bessie and when Irv and Bessie started sparkin’, Martin started looking at June, who was in her twenties by now, and they started to hit it off and the next thing you know, Martin married June!  Martin had a pretty successful general store, so he offered his younger bride some financial security, which was important because June, she was kinda plain anyway and didn’t want to be a spinster, so she decided she better jump the first broom that came her way and Martin was the first guy who offered her a broom.

“And this is why you’re having so much trouble trying to put together your family tree—because all of this meant that Martin had become his own son’s son-in-law by marrying his son’s daughter-by-marriage.   But that also meant that Irv’s father’s wife had become Irv’s mother, also by marriage!  In other words, Irv’s daughter was now his mother because she married his father. 

“You realize, of course, that there’s a lot of “steps” in that arrangement.  Step-mother, Step-father, step-daughter, but it’s easier to explain this mess if we don’t get all tangled up in the “step” stuff or in the “by marriage” stuff.

“Well, as nature ran its course, Irv and Bessie had a boy they named Charles (and with this, she paused for a few minutes while she made sure she had all the information straight in her own mind).  And that made Charles–let me make sure I have this right–Martin’s brother-in-law and also Irv’s uncle in addition to being his son.  

“Now, that also made Charles a brother of June, who was the daughter of Bessie, who was Irv’s mother because she was the mother of Irv’s father’s wife. 

“Now it gets a little complicated (she said this with a bit of a smile) because June and Martin had their own son, Lemuel—we called him Lem. And that boy therefore became Irv’s grandson because he was the son of Irv’s daughter, June. 

“Okay, now let me work this out.  Bessie, who was Irv’s wife, became the mother of Irv’s mother who was the wife of Irv’s father which made Bessie Irv’s grandmother. But as the husband of his grandmother, he therefore also was his own grandfather!

“And it was all legal.

“But that’s where the family tree turns into a swamp Cypress.”

—-

Now comes the time when we have to tell you, as they say in the movies, this story was “inspired by some actual events.”  That’s Hollywood-ese for saying, “One or two things in this story might be related to something that might actually have happened but most of what you see is made up.”

Someone did call the other day about researching the family tree and she was off on some wrong tracks. And we are familiar with the Cawker City ball of twine—my father was unable to keep the A&P Store open there during the days of the Dust Bowl and the Depression many years before Frank Stoeber started forming leftover baling twine into a ball, and we’ve visited the ball a few times.  I did have an Aunt Mavis but the rest of the folks were part of the “inspired by” thing.

The story of Irv, Bessie, Charles, June, Martin, and Lem is an old one that goes back at least as far as a London newspaper in the 1820s.  We were inspired to relate it because we were listening to the “Radio Classics” satellite channel the other day and heard Phil Harris sing one of his hit songs from the 1940s, “He’s his own Grandpa.”   It was a cover recording of a Dwight Latham and Moe Jaffe country song recorded for the first time by Lonzo and Oscar, the country music duo of Lloyd George and Rollin Sullivan, in 1947.  The song, “I’m my own Grandpa,” remains a staple of country music.  Even Willie Nelson has recorded it.

Here’s Lonzo and Oscar on the Grand Ole Opry performing it:

 

And here are the lyrics to Phil Harris’ version (from an internet site of Phil Harris lyrics):

I met a guy today I knew years ago, when he was 23, And he was married to a widow who was as pretty as could be. Now this widow had a grown-up daughter who had beautiful hair of red, And this guy’s father fell in love with her and soon the two were wed.

Now this made the guy’s dad his son-in-law and changed his very life For his daughter was his mother because she was his father’s wife. Now to complicate the matter even though it brought him joy, He soon became the father of a bouncing baby boy.

Now his little baby then became a brother-in-law to his dad, And so became his uncle and though that made him very sad, For if the baby was his uncle then that also made him brother, Of the widow’s grown-up daughter who was of course his step-mother

[chorus] (He’s his own grandpa) Now you’re catching on. (He’s his own grandpa) Well naturally! It sounds funny I know, but really its so. (He’s his own grandpa) Well wait a minute, get a load of this!

Now his father’s wife had a son who kept them on the run, So he became his grandchild for he was his daughter’s son. His wife is now his mother’s mother and of course that makes him blue Because although she’s his wife she’s his grandmother too!

(He’s his own grandpa) Fun in the living room (He’s his own grandpa) Absolutely! It sounds funny i know, but really it’s so. (He’s his own grandpa) Yea, but look, get the payoff.

Now his wife is his grandmother, then he is her grandchild. And every time the guy thinks of it, it nearly drives him wild! For now he has become the strangest case you ever saw, As husband of his grandmother, he’s his own grandpa!

(He’s his own grandpa) And loving every minute! (He’s his own grandpa) Oh tell me more! It sounds funny I know, but really it’s so, He’s his own grandpa. He’s his own grandpa!

And THAT, my friend, is a real example of the badly-abused phrase “traditional family values.”

Equality: an inconvenient concept

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One of our state lawmakers has argued that “our First Amendment rights to religion, speech, assembly, and association, endowed by our Creator, are not subject to government approval.  The First Amendment is designed not just to protect popular or politically correct religious beliefs or speech. It is designed to protect all religious beliefs and speech—even repulsive ones.”

This lawmaker buttressed his idea that our First Amendment rights are “endowed by our Creator” by citing the second paragraph of the Declaration of Independence: “We hold these truths to be self-evident, that all men…are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the Pursuit of Happiness.”

Combining statements made in two distinctly separate documents written for two distinctly separate purposes in this way can lead to mental and political mischief of the kind we have seen in our legislature for several sessions.

Missouri spends tens of millions of dollars every year so people like this lawmaker and his colleagues can, indeed, determine what our rights are.  Missouri has volume after volume of books that define our rights, some of which were favored by lawmakers such as this one who has argued that “Our country was founded on the belief that there are some areas into which government must not intrude.”

Anybody want to read through twenty volumes of Missouri statutes (plus the sixteen annual supplements published since the last statute books were put between hard covers) to find some areas in which the legislature has NOT passed some kind of intrusive law?

The unfortunately biggest flaw in the lawmaker’s reasoning comes from his citation of the second paragraph of the Declaration of Independence (which, by the way, does NOT establish Freedom of Speech, Religion, Press, and Peaceful Assembly): “We hold these truths to be self-evident, that all men…are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness.”

The same lawmaker who once accused opponents of the campus religious freedom bill of pretzeling the debate to say the bill sanctions discrimination didn’t do such a bad job of pretzel-making himself by leaving out a critical qualification in that sentence. You remember from school, don’t you, that the sentence really begins: “We hold these truths to be self-evident that all men ARE CREATED EQUAL, AND THAT THEY are endowed by their creator with certain unalienable rights…”

Equality.  What an inconvenient concept. It’s so much more convenient to leave out that part of the sentence to make this argument.

Equality gets in the way of so many things. Recognizing the idea that everybody is equally entitled to life, liberty, and pursuit of happiness could cause massive problems for those who are well-paid to make sure their clients enjoy those rights more than others or to those who think government-sanctioned privilege is something for them to buy for their own purposes. Government would be so much easier and so much more convenient to some people if it were not for that troublesome requirement that equality be part of the equation.  But ignoring it is easy.

And there’s another flaw in the use of the quotation in this discussion.  It stops with “happiness.”   Let’s look at the entire sentence:

“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are Life, Liberty and the pursuit of Happiness,–That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed,”

There’s a comma after “happiness,” not a period. But look at what the Declaration really says: that “to secure these rights, Governments are instituted among Men…”   The founding fathers sanctioned government as the means to balance those natural rights.  Our lawmaker correctly says the Declaration does not say certain rights are “afforded” us by government.  What the Declaration says is that governments are created to SECURE those rights in which all have an equal opportunity to share.

Gosh, this document is a whole lot more inconvenient than some would like us to think, isn’t it?

After that, the second sentence says, “That whenever any Form of Government becomes destructive to these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness.”

There’s a lot more after the first “happiness.”   But it’s more convenient to discuss only the first part, and certainly more convenient to be selective in what part of the sentence is used to justify a position. But it’s time to think about what the Declaration of Independence says.  Really says.  All of it.

Professor Danielle Allen of Princeton’s Institute of Advanced Study has a book out called Our Declaration: A Reading of the Declaration of Independence on Defense of Equality.   In the prologue, she wrote, “The Declaration of Independence matters because it helps us see that we cannot have freedom without equality.  It is out of an egalitarian commitment that a people grows—a people that is capable of protecting us all collectively, and each of us individually, from domination.  If the Declaration can stake a claim to freedom, it is only because it is so clear-eyed about the fact that the people’s strength resides in its equality.”

There it is.  The inconvenient concept.   Equality.

“Political philosophers have generated the view that equality and freedom are necessarily in tension with each other, “she wrote. “As a public we have swallowed this argument whole.  We think we are required to choose between freedom and equality.  Our choice in recent years has tipped toward freedom…Such a choice is dangerous. If we abandon equality, we lose the single bond that makes us a community, that makes us a people with the capacity to be free collectively and individually in the first place.”

Professor Allen spends 282 highly-readable pages taking the Declaration sentence by sentence and sometimes wordy by word to emphasize the care with which it was written and the purposes for each element.  It’s not just something to read quickly on July 4tth.

From its beginning when it states that the time has come for the colonies to be considered an independent nation of equal standing with other nations to the last sentence that says the signers who come from a variety of economic, social, and religious backgrounds “mutually pledge to each other our lives, our fortunes and our sacred honor,” the Declaration is about equality.

It was signed by wealthy delegates such as John Hancock and Charles Carroll as well as by Button Gwinnett, whose life is described by one source as “one of economic and political disappointment,”  and James Wilson, who later spent time in a debtor’s prison. They were equals as delegates. They were equals in what they dreamed of.  They were equals in the risk they knew they were taking.

The Declaration of Independence is so important it should be studied carefully by voters and those they elect.  Only by doing that, Professor Allen argues, can its true importance be understood and the descendants of those who risked everything by writing it, adopting it, and signing it be free.

And freedom is not freedom if it is not equally shared and is not an equally-borne responsibility.

Reaping the whirlwind

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A couple of syndicated columns published in the last several weeks seem from this lofty office (my office is in a loft that overlooks the living room) on this quiet street to be a good assessment of today’s politics and how we got here.

Cal Thomas wrote of the Republican presidential campaign in “Sewer Politics” in a March 1 column that he was going to talk about gutter politics “but given Donald Trump’s horrid statements, the gutter would be a step up because things have descended into the sewer.  Never in modern times has there been a presidential candidate who has hurled more personal insults and hurtful accusations at his fellow candidates and others who disagree with him.  It should embarrass a normal person, but Trump appears beyond embarrassment.”

Thomas admits he is amazed by the continued strong support evangelicals are showing Trump and the general silence about that support by evangelical leaders. “This is what can happen when some pastors who are called to a different kingdom and a different King settle for an earthly kingdom and a lesser king,” he wrote.  However he praises Max Lucado, a best-selling writer who told Christianity Today he felt he had to speak out because of “Trump’s derision of people.”  He says he would not be speaking up except that, “he repeatedly brandishes the Bible and calls himself a Christian.”   Lucado thinks it is “beyond reason” for Trump “to call himself a Christian one day and call someone a bimbo the next or make fun of somebody’s menstrual cycle.”

Thomas suggests at the end that this election could become not a choice for the lesser of two evils but a choice “between the least evil of two lesser.”

New York Times columnist David Brooks, in his February 26 column, noted a rise in the last thirty years of people who are against politics, which Brooks says is recognition “of the simultaneous existence of different groups, interests and opinions.”  He says it’s the effort to balance or reconcile or compromise those interest, or at least a majority of them” by following rules established “in a constitution or in custom to help you reach these compromises in a way everybody considers legitimate.”  He concedes it’s a messy, muddled process in which “disappointment is normal” because people have to settle for less than they want.”

He thinks the Tea Party is the best example of the anti-politics movement that wants to elect people with no political experience. “They delegitimize compromise and deal-making. They’re willing to trample the customs and rules that give legitimacy to legislative decision-making if it helps them gain power.”  But, he writes, “They don’t recognize other people. They suffer from a form of political narcissism, in which they don’t accept the legitimacy of other interests and opinions. They don’t recognize restraints. They want total victory for themselves and their doctrine,” a process that has had “a wretched effect on our democracy.”   And, he argues, the anti-politics movement is sending this nation into “a series of overlapping downward spirals.”

How is it doing that?  First, by electing people with no political skills or experience, he says. “That incompetence leads to dysfunctional government, which leads to more disgust with government, which leads to a demand for even more outsiders.”

Brooks thinks these politically-inexperienced people “don’t accept that politics is a limited activity. They make soaring promises and raise ridiculous expectations.  When those expectations are not met, voters grow cynical and disgusted, turn even further in the direction of antipolitcs” leading to the election of people who “refuse compromise and so block the legislative process” which, in turn, “destroys public trust (which) makes deal-making harder.”

And along comes Donald Trump, a man Brooks thinks is the culmination of all of these trends: “the desire for outsiders; the bashing style of rhetoric that makes conversation impossible; the decline of coherent political parties; the declining importance of policy; the tendency to fight cultural battles and identity wars through political means.”  He compares Trump to the “insecure school yard bully.”

Brooks says he printed out a New York Times list of Trump’s Twitter insults.  Thirty-three pages is what it took.  And he cites a study by political scientist Matthew MacWilliams that Trump supporters are likely to score high on tests that measure authoritarianism.

He concludes, “This isn’t just an American phenomenon. Politics is in retreat and authoritarianism is on the rise worldwide.  The answer to Trump in politics. It’s acknowledging other people exist. It’s taking pleasure in that difference and hammering out workable arrangements…”

Those of us who have or have had front row seats to the deterioration of politics in Missouri know precisely what Cal Thomas and David Brooks are writing about.

What it all boils down to is that the sewer politics we—and many of you—complain about is our own fault.  We have done this to ourselves and, quite frankly, we have been urged on in our destructive efforts by people in this columnist’s own medium, radio, who have found rudeness and disrespect profitable.  Analysts in years to come will undoubtedly find today’s era of antipolitics had many causes, but the root cause is that a large part of the general public bought into the idea that the way to solve government problems was to elect people who don’t respect government and the political system that has made it work.

Thomas and Brooks have identified the problem and how we got here.   So what is to be done about it?

Of all the public figures this reporter has watched in his forty-plus years of covering Missouri politics, John Danforth is the one he most respects.   A few months ago Danforth put out a new book.   It is worth reading.   In a future post, we will offer some of his reflections.

But in the meantime it might be good to think about the necessity of repealing term limits.  Missourians approved them but by their own actions on that very day and in every election since Missourians have shown they don’t really believe in them.  And it seems from this lofty view that the Brooks’ overlapping downward spirals accelerated in Missouri from that day.