Religion And Moral Authority

Americans face daily reports of truly outrageous (and often previously unimaginable) things this administration is doing. In our name. To our shame.

Nothing we have seen thus far, however–not the disregard for poor Americans, the efforts to ensure that healthcare will continue to be a privilege rather than a right, the dismantling of environmental protections, the attacks on public education and the rule of law– not even the greed and stupidity of the looters who currently rule us–has been as morally repugnant as the Trump Administration’s practice of separating children from their parents at the border.

The pictures of screaming children being torn from the arms of their parents are enough to rip your heart out.

In a column for the Guardian, Marilynne Robinson asks a reasonable question: in the face of this assault on decency and humanity, where the hell are all those “family values” Christians?

She begins by explaining what is happening

As a matter of recent policy, agents of the American government take children from their parents’ arms at our southern border. They are kept at separate facilities for indeterminate periods of time. The parents are jailed and the children are put in the care of non-governmental agencies, sometimes in other states. It is hard to imagine that the higher rate of incarceration and the new system of calculated injury to children would not soon overwhelm existing arrangements no matter how many shelters and beds are provided for a frightened, heartbroken population of the very young, whose miseries are intended as a disincentive to future potential border-crossers.

The only nod to shared humanity in this policy is an obvious understanding that a child’s grief is a particularly wrenching experience for a parent, powerful enough – so the designers of the policy clearly believe – to weigh against the threats to that same child’s safety and health and prospects for a better life that bring parents and children to the American border. This effect would be much heightened by any parent’s knowing that the one sufficient comfort for any child in almost all circumstances, and especially one like this, is to be taken into his mother’s or his father’s arms.

Robinson notes the hardening of American partisanship and the not irrelevant fact that what is left of the GOP is mostly an amalgam of gun owners, people “who claim to be religious,” and people who resent immigration. (What she doesn’t say, but should have acknowledged, is that “resentment of immigration” is more often than not a euphemism for deep-seated and virulent racism.) As she does acknowledge, there are profound differences of worldview between those who fall into those categories and the rest of America–these are fearful people, and Trump has continually stoked their fears of the “other” with his anti-immigrant and racist rhetoric.

Behind much of this is a spurious Christianity that has spread through the culture on the strength of the old American habit of church-going, and which propounds a stark vision, the embattled faction of “the saved” surrounded by continuous threats to their souls – otherwise known as the American population at large.

Obama was impolitic, but not wrong, when he suggested that frightened people cling to their guns and their bibles. Robinson points to the irony of self-described “patriots” who hate the country, and self-identified “Christians” who insult and deprive the poor and the stranger.

Those “Christians” (note quotes) are Trump’s base and enablers. Their overwhelming hypocrisy is the reason  so many Americans, especially young Americans, are rejecting religion. After all, the only justification for organized religion–at least, the only justification that makes sense to reasonable people–is that it is capable of prompting moral behavior.

Of course, history teaches us that religion is also quite capable of excusing atrocities.

When clear-eyed people see religious dogma being used to support adherents’ delusions of superiority, when they see it used to justify and excuse behaviors that all good people condemn as immoral, is it any wonder they see it as a cynical prop to tribalism rather than an appeal to the “better angels” of our humanity?

“Religious” folks who are conspicuously silent when children are ripped from the arms of parents who are seeking sanctuary–who show no compassion for people fleeing intolerable situations in an effort to give those children a better life–aren’t worshipping any God worthy of the name.

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Alice–Updated, Slipping Further Behind

Regular readers of this blog have met ALICE before. ALICE is an acronym standing for “Asset limited, income constrained, employed.” That last word–employed–is important; it puts the lie to the widespread fiction that struggling Americans just need to work, or work harder.

The Association of United Ways issued the original ALICE report in 2014, updated it in 2016, and have now produced data for 2018. It isn’t pretty.

For those who haven’t met ALICE, the report describes her:

ALICE is your child care worker, your parent on Social Security, the cashier at your supermarket, the gas attendant, the salesperson at your big box store, your waitress, a home health aide, an office clerk. ALICE cannot always pay the bills, has little or nothing in savings, and is forced to make tough choices such as deciding between quality child care or paying the rent. One unexpected car repair or medical bill can push these financially strapped families over the edge.

As the researchers point out, traditional measures of poverty don’t capture the real picture–the number of people who are struggling financially because the actual cost of life’s necessities where they live is more than they earn.

Indiana, for example, has 2,530,581 households. Thirteen and a half percent of those households fall below the official poverty line–but another 25.2% fall between the poverty line and the ALICE threshold. That’s 38.7% of Hoosiers who face a constant, debilitating struggle for economic survival.

The Indianapolis Business Journal (subscription required) recently began a series it is calling “One City, Worlds Apart” focusing on the dimensions of that struggle and the consequences for the city as a whole.

The number of Indianapolis residents living in poverty rose from 11.8 percent in 2000 to 21.3 percent in 2015 — an increase of more than 85,000 people. During that same period, the city’s population only grew 90,000.

About 30 percent of Indianapolis children lived in poverty in 2015, a particularly worrisome finding, because recent research has found that growing up in impoverished homes has a quantifiably negative effect on children’s cognitive ability.

The stress experienced by impoverished and ALICE families isn’t just financial: struggling people live in poorer neighborhoods that are less safe and less healthy. They lack the time and resources that permit other citizens to participate in civic and political life–and as a result, their voices aren’t heard–or their needs considered– in most public policy debates.

As the ALICE reports have emphasized, ALICE folks are in large part the workers that we more privileged folks rely upon for a multitude of essential services. Evidently, we aren’t willing to pay a living wage to the people who provide those services. (There’s a parallel here with our unwillingness to pay taxes adequate to support the public services we demand.)

The irony is, we pay in other ways. As the ALICE reports and the  Business Journal series document, there are significant social costs to a system that leaves so many hard-working people behind.

Dismissing the struggle of ALICE families as a consequence of laziness or lack of ambition is a sign of moral obtuseness–when it isn’t intentionally self-serving. When you tell people to pull themselves up by their bootstraps, you should probably check to see if they have any boots.

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Real-World Choices

I have never been a big fan of New York Times columnist Tom Friedman. Sometimes I’ve agreed with him, sometimes not, but he generally comes across (to me, at least) as patronizing–someone who engages in the sort of “coastal elitist” hectoring that conservatives love to hate and the ideological “middle-of-the-roadism” that sets liberal teeth on edge.

In this column, however, he hits it out of the park.

Friedman makes an argument–vote straight Democratic in the upcoming midterm elections– that has often been made by Pete, one of the most thoughtful of this blog’s regular commenters. It is emphatically not an argument that Democrats are all “good guys” untainted by the moral and ethical deficiencies that permeate the GOP.

It is instead a (far more eloquent) restatement of what has become my own mantra, to wit: I don’t vote for the lesser of two evils. I vote for the person/party that is pandering to the people who are least dangerous.

To put that another way: I recognize that all politicians are beholden in some fashion to the interest groups that support them, so I’m going to evaluate the priorities of those interest groups and vote for the candidate who is beholden to the ones most closely aligned with what I believe to be the common good.

As Friedman puts it,

It is not a choice between the particular basket of policies offered by the candidates for House or Senate in your district or state — policies like gun control, right to choose, free trade or fiscal discipline. No, what this election is about is your first chance since 2016 to vote against Donald Trump.

As far as I am concerned, that’s the only choice on the ballot. It’s a choice between letting Trump retain control of all the key levers of political power for two more years, or not.

If I were writing the choice on a ballot, it would read: “Are you in favor of electing a majority of Democrats in the House and/or Senate to put a check on Trump’s power — when his own party demonstrably will not? Or are you in favor of shaking the dice for another two years of unfettered control of the House, the Senate and the White House by a man who wants to ignore Russia’s interference in our election; a man whose first thought every morning is, ‘What’s good for me, and can I get away with it?’; a man who shows no compunction about smearing any person or government institution that stands in his way; and a man who is backed by a party where the only members who’ll call him out are those retiring or dying?”

If your answer is the former, then it can only happen by voting for the Democrat in your local House or Senate race.

The same issue of the Times that carried Friedman’s column reported on a study of the issues being raised thus far in 2018 by Republican contenders for the House and Senate. The overwhelming majority are emphasizing their antagonism to immigration and immigrants–a (slightly) less obvious way to appeal to what the media likes to characterize as “racial anxieties.”

Are there racist Democrats? Sure. But they belong to a multi-racial, multi-ethnic party. To exhibit such attitudes is likely to be the kiss of political death. Are there Democrats who are “in the pocket” of corporate interests? Again, yes. But there are degrees of corruption, and right now, most Democratic officeholders obey ethical constraints that their Republican counterparts cheerfully ignore.

Friedman (and Pete) are correct:

What we’ve learned since 2016 is that the worst Democrat on the ballot for the House or Senate is preferable to the best Republican, because the best Republicans have consistently refused to take a moral stand against Trump’s undermining of our law enforcement and intelligence agencies, the State Department, the Environmental Protection Agency, the Civil Service, the basic norms of our public life and the integrity of our elections.

Here’s the bottom line. Refusing to vote for Democratic candidates who fall short of ideal–opting to make the perfect the enemy of the good– is a vote for Trump and Trumpism. Pretending otherwise is intellectually dishonest.

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Polling The Uninformed

Polling isn’t the same thing as survey research. The latter relies on field-tested questions and careful selection of a quantity of respondents sufficient to provide a statistically-valid result. Very few polls meet those standards.

Within the category of opinion polling, there are large discrepancies in the reliability of the information gathered. (Just ask Harry Truman or Hillary Clinton.) Some of those discrepancies occur despite good-faith but flawed efforts of pollsters; some occur because limited resources required methodological shortcuts. Too many are just garbage, generated by “pollsters” trying to peddle snake-oil of one sort or another.

My virtual friend Peter the Citizen recently shared a glaring example of snake-oil polling.

Readers may recall my previous references to Peter; he was an official in the Reagan administration–and remains an example of the intellectually-honest conservatives we’ve mostly lost. His area of expertise (back when government work demanded actual knowledge of what the hell you were doing) was welfare policy. He has consistently  debunked the assertion that TANF, the so-called “welfare reform” constantly touted by Paul Ryan and others, was a success. As he points out,

TANF is not “welfare reform” at all, but a flexible funding stream that has failed to provide an adequate safety net or an effective welfare-to-work program. In many states, it has become a slush fund used to supplant state spending and fill budget holes.

As GOP lawmakers seek to impose draconian work requirements on recipients of various social welfare programs, Peter reminds us that TANF’s work requirements are a” notable example of misguided policymaking– unreasonable, dysfunctional, and not about work.”

The real target of this particular paper, however, is the GOP’s reliance on polling to “prove” that work requirements are favored by the majority of Americans, including those on welfare–to buttress their argument that “work-capable” adults should be required to work in return for benefits. As one conservative proponent put it,

Voters are demanding that policymakers pursue welfare reforms that can move millions of able-bodied adults from welfare to work.”

As Peter notes, even people who support reasonable work requirements–and he counts himself as one of them– have balked at the recent attempts to add punitive provisions to SNAP and other programs. Some of the “pesky details” that pollsters don’t bother to provide to respondents are: who is to be considered “able-bodied?” Are jobs available? Is transportation? What about recipients with small children at home, or those acting as caretakers for disabled relatives?

And what about the cost of creating and monitoring this new set of rules? As Peter points out, passage of these requirements would force states to create new bureaucracies to monitor the millions of SNAP recipients to determine whether they are subject to the requirements and, if so, whether they satisfy them–but the proposal doesn’t provide any funding to support those new bureaucrats.

In the absence of context–the absence of information about these and similar “details”– responses to such polls are meaningless.

The poll questions reported verbatim in the linked paper reminded me vividly of a meeting I attended many years ago, where a state legislator from northeast Indiana shared the results of a “poll” he’d taken, the results of which “proved” that his constituents were firmly against abortion. The question–and I am not making this up–was “do you approve of killing babies?”

I bet I know what the poll results would be if we asked Americans “Do you approve of giving new tax breaks to rich people who are already being taxed at a lower marginal rate than Warren Buffet’s secretary?” How about “Should we let children starve if their parents don’t satisfy SNAP work requirements?”

The only thing such poll questions prove is the truth of something I learned in law school: he who frames the question wins the debate.
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A Different Kind Of Weapon

A story about the recent Santa Fe school shooting highlighted what worries me most of all about America’s future–not to mention humanity’s–and our ability to engage in fact-based, rational discussion and debate.

In the first hours after the Texas school shooting that left at least 10 dead Friday, online hoaxers moved quickly to spread a viral lie, creating fake Facebook accounts with the suspected shooter’s name and a doctored photo showing him wearing a “Hillary 2016” hat.

Several were swiftly flagged by users and deleted by the social network. But others rose rapidly in their place: Chris Sampson, a disinformation analyst for a counterterrorism think tank, saidhe could see new fakes as they were being created and filled out with false information, including images linking the suspect to the anti-fascist group Antifa.

The immediacy and reach of the disinformation about gun violence are nothing new, nor is this tactic limited to the gun debate–and that’s the problem.

Thanks to technology, we are marinating in propaganda and falsehood–weapons that are ultimately far more powerful than assault rifles.

There have always been efforts to mislead the gullible, to confirm the suspicions of cynics and the certainties of ideologues. No matter how diligently we try not to indulge in confirmation bias, most of us are susceptible to the “facts” that have been slanted in a direction we’re predisposed to accept. But we have never seen anything like the onslaught of utter fabrication that has been made possible by our new communication mediums, and the result is beginning to emerge: Americans are increasingly distrustful of all information.

We don’t know who or what to believe, so we suspend belief altogether.

When people occupy incommensurate realities, they can’t communicate with each other. The one thing Donald Trump does understand–and unfortunately, it is the only thing he appears to understand–is that lies and “alternate” facts undermine citizens’ ability to make decisions based in reality. Thus his attacks on the “fake” news media and his assertions of “achievements” that exist only in the precincts of his grandiose imagining.

The effectiveness of this technique of cultivating uncertainty was prominently displayed during the so-called “tobacco wars,” when flacks for the tobacco industry realized that a frontal attack on medical reports linking smoking to cancer were doomed, but that efforts to muddy the waters–to suggest that the “jury was still out”–could be very effective. If the attack was on the reliability of science, the public would discount it, but if the message was “scientists still aren’t sure,” people who wanted to be fair–and those who wanted to keep smoking– would withhold judgment.

That same tactic has been used–very effectively–by fossil fuel interests to undermine settled science on the reality and causes of climate change.

The problem is that people of good will–and, of course, those who are not so well-intentioned–no longer know what to believe. What is factual, and what is self-serving bullshit? And how do we tell the difference?

 Unless we can address this issue–unless we can reclaim the ability to determine what is fact and what is fiction, what is credible evidence and what is “disinformation”– humanity is in a world of hurt.

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