Idiocy In Indiana

Sorry for cluttering up your inboxes, but blame the headline and story in the Indianapolis Star. 

Clearly, It isn’t only Washington that is suffering from a surfeit of buffoons.

I ‘m old enough to remember when Harrison Ullmann, then editor of Indianapolis’ alternative newspaper Nuvo, routinely called the Indiana General Assembly “the World’s Worst Legislature.”

And that was before Milo Smith was elected to embarrass Bartholomew County.

Smith, as you may recall, was the legislator who refused to allow the House Elections Committee to even hold a vote on a redistricting bill, killing last session’s effort to reform gerrymandering–and not so incidentally, protecting his own safe seat.

Smith has also been in the forefront of efforts to pass anti-LGBTQ legislation–despite the fact that his own son is gay. There is something truly despicable about a parent actively trying to make his own child a second-class citizen.

Smith’s disdain for bedrock American values like civic equality and liberty have once again come to the fore: he has announced his intent to file a bill that would force the owners of the Indianapolis Colts to refund the admission fee of fans “offended” by players “taking a knee.”

What was it that Forrest Gump always said? “Stupid is as stupid does”?

One of my former students texted me to ask whether this idiotic proposal wouldn’t also be unconstitutional–after all, government would be forcing the team’s owner to infringe players’ rights or lose money. The answer is yes. (My students are required to encounter the Constitution; clearly, Indiana elected officials are not.)

It’s bad enough that this proposal spits on the First Amendment’s protection of every American’s right to protest–to express a political opinion without incurring government’s sanction. Even worse, Smith wants government to penalize the private-sector team owners if they fail to carry his unconstitutional water.

Perhaps he’d like to fine other businesses when their employees took public positions with which others disagreed?

Next November, I’m fervently hoping for a “wave”– voter turnout massive enough to wash away the ignorant and self-important occupants of seats gerrymandered to be “safe.” Milo Smith and his ilk need to be removed from the Indiana Statehouse, and despite the best efforts of those engaged in partisan redistricting, high turnout will turn them out.

Wouldn’t it be nice to have Representatives with at least a nodding acquaintance with the U.S. Constitution and with our most foundational American values?

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The Way We Never Were

One of my favorite social science books is a 1993 “golden oldie”– The Way We Never Were: American Families and the Nostalgia Trap by Stephanie Coontz.  Coontz teaches history and family studies at The Evergreen State College in Olympia, Washington, and is Director of Research and Public Education for the Council on Contemporary Families.

The book was a methodical survey of the stories we tell ourselves about the American past, accompanied by copious data debunking them.

Think women were “purer” at the turn of the last century? How do you explain the substantial percentage who were already “with child” when they married? Did our brave and entrepreneurial forebears always “stand on their own two feet”? Coontz enumerates the numerous government programs–frontier mythology to the contrary– that they relied on. Etc.

Nostalgia may not be accurate, but it’s powerful. There’s no denying the attraction of a past viewed through rose-colored glasses. It always amuses me to hear my contemporaries longingly reciting the virtues of the 1950s; even when I was growing up at the time, I realized that life was really good if you were a middle-class white Christian male. Otherwise, not so much.

What made me think of Coontz’ book and my own formative years was a recent blog post by Michael Leppert, in which he made several astute observations about the politics of nostalgia.

“A sentimental yearning for the happiness of a former place or time” seems to be a dominant part of the politics in charge today. The dictionary.com definition of “nostalgia” perfectly captures at least half of every debate in America right now…

Leppert traced that “sentimental yearning” to our current political scene.

The tedious breakdown of what happened in Alabama this week fascinates political nerds like me, but probably numbs the brains of most. We know, for example, that 30 percent of those voting were African-Americans which is three points higher than their share of the population there. We also know that they almost entirely voted for Democratic U.S. Senate candidate Doug Jones. Or did they vote against his bigoted Republican opponent? Either way, it tells a tale.

The tale is this: they voted for the future. They triumphed over people who voted for the past.

Leppert argues that this contest between tomorrow and yesterday will define the politics of 2018, and he notes that, in retrospect, the same thing probably could be said of the 2016 election.

“Make America Great Again” was a powerful sales pitch for a swath of folks who felt increasingly ignored. The mantra itself is asking for support for the way things used to be, as if that is possible. More importantly, it expresses a pessimism about our collective future that is hard to comprehend….

The past won in 2016 in many ways. So much of what we have seen in Washington this year comes from that perspective.  Throwback health and environmental policy early in the year was followed by an uncreative and backward looking tax bill.  All of it has been based on a sad view of tomorrow that couldn’t be more un-American.

I predict those who run on a platform of the future will sweep in 2018. Because forward is the only direction civilization ever truly goes.

As we get ready to “ring out” 2017–a year I’ll be happy to leave–I devoutly, passionately hope that Mike Leppert is right, that the future will win out over nostalgia for the way we never were.

My grandmother had a saying: “from your mouth to God’s ears…”

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Space: The Final (Political) Frontier

One of the questions I have wanted to research always seemed to be “un-researchable.” I have been interested in the phenomenon of high-end gated communities, and my question is a fairly obvious one: do people choose to live in these communities in order to separate themselves from “others,” however defined, or if not, how does the experience of residing in such communities affect their political opinions?

There are all kinds of practical problems in researching that question, which is a subset of a larger question that also intrigues me: how does the built environment affect social attitudes? (My husband is an architect, a fact that has undoubtedly piqued my interest in the interaction between environment and attitude.)

There is very little social science research on this question, so I was thrilled to discover this report from CityLab, written by noted urbanist Richard Florida.

We urbanists are obsessed with place. So it may be hard for us to believe that the connection between physical space and urbanization has been neglected by much of social science, outside of urban economics, urban planning, and urban geography. Indeed, place and geography have been notoriously absent from the greater field of political science.

That’s why the research of political scientist Ryan Enos is so interesting. An associate professor at Harvard’s Department of Government, Enos focuses on the geographic or spatial underpinnings of politics. His new book, The Space Between Us, dives deep into how the places we live influence our politics.

Following that lede is a transcription of an interview Florida conducted with Enos, in which Enos points out that geography has historically factored into politics, and not just politics, but other human behaviors. Politics, of course, is ultimately about who gets what–as we’ve seen rather vividly with the GOP’s recent tax bill. That “what” has often been control over land.

On a deeper level, geography is one of the fundamental ways we understand the world: We define locations, good or bad, by who lives there, by asking, “Are they one of us?” We treat places where the people are not like us—cities versus suburbs, red state versus blue—as different than places that are like us. This creates political conflict.

I found the following statement particularly insightful.

The “space between us” is the political space between us, our inability to come together, across groups, in politics to do the things necessary for a successful society, such as cooperating and compromising. The “distance” in political space is a manifestation of the psychological space between groups, how similar or different we think other groups of people are from our own group, and thus how much we think that we should cooperate with them.

This psychological space is influenced by geographic space: When groups are separated on the Earth’s surface—say into different sides of a city—our minds use this geographic separation as a shortcut to believe the groups are different; they become separated in our minds and this then spills over into our behavior, separating us in politics. This separation has consequences. If we cannot cooperate politically, we cannot do the things necessary to have a functioning modern society, such as building infrastructure and caring for the needy.

 As segregation increases, white people in the United States hold more negative attitudes about African Americans and they are also less likely to support black candidates running for office. We can also see that when we create social geography in the lab, in a sense, creating this mosaic we discussed earlier, that the segregation induces non-cooperation between groups.
This may be as close as I get to answering my question about gated communities–not to mention the urban/rural divide.
I need to order the book.
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The Word Of The Year: Complicit

There was a brief spurt of publicity when Dictionary.com chose “complicit” as its 2017 word of the year. The site defined complicit as follows:

Complicit means “choosing to be involved in an illegal or questionable act, especially with others; having partnership or involvement in wrongdoing.” Or, put simply, it means being, at some level, responsible for something . . . even if indirectly.

And that brings me to today’s Republican Party.

I emphasize that I am talking about today’s GOP, and not the party that used to operate under that name. It’s one thing to disagree with positions taken by either of our major parties (or minor ones, for that matter), and quite another to recognize that a political party that was once a responsible voice for defensible policy positions has disintegrated into equal parts semi-criminal enterprise and White Nationalist cult.

I left the GOP in 2000, when George W. Bush was still the most appalling personification of the party, so I am no longer a credible “ex-Republican.” But I’ve been impressed by several commentators with impeccable Republican credentials who currently are sounding the alarm–and (quaint as it may seem) putting country above party. One of those is Michael Gerson, whose recent column in the Washington Post began:

I find myself wandering in an unfamiliar place. As a pro-life conservative, I am honestly happy — no, positively elated — that pro-choice Democrat Doug Jones won Alabama’s U.S. Senate election.

Gerson enumerated both his discomfort and his reasoning:

Roy Mooreism was distilled Trumpism, flavored with some self-righteous moralism. It was all there: the aggressive ignorance, the racial divisiveness, the disdain for governing, the contempt for truth, the accusations of sexual predation, the (just remarkable) trashing of America in favor of Vladimir Putin, the conspiracy theories, the sheer, destabilizing craziness of the average day.

Gerson considers what it would take to weakenTrump’s hold on the GOP; he dismisses the possibility of moral considerations, and he uses the Word of the Year.

The president has crossed line after line of decency and ethics with only scattered Republican bleats of protest. Most of the party remains in complicit silence. The few elected officials who have broken with Trump have become targets of the conservative media complex — savaged as an example to the others.

This is the sad logic of Republican politics today: The only way that elected Republicans will abandon Trump is if they see it as in their self-interest. And the only way they will believe it is in their self-interest is to watch a considerable number of their fellow Republicans lose.

Most political observers share Gerson’s conclusion that, “In the near term, this is what victory for Republicans will look like: strategic defeat. Recovery will be found only on the other side of loss.” And then, the Word of the Year again.

Trump and his allies are solidifying the support of rural, blue-collar and evangelical Christian whites at the expense of alienating minorities, women, suburbanites and the young. This is a foolish bargain, destroying the moral and political standing of the Republican Party, which seems complicit in its own decline. It falls to Republican voters to end this complicity.

I don’t know whether there are enough old-time Republicans left to make their desertion noticeable. Those polls that show  80% of self-described Republicans still supporting Trump tend not to point out that the number of “self-described Republicans” has been shrinking, and shrinking rather substantially.  The voters who remain in the Grand Old Party are precisely those rural, blue-collar and evangelical Christian whites who cheer the racist, minsogynst and xenophobic rhetoric that is alienating everyone else.

That said, Gerson is absolutely right about one thing: today’s complicit GOP has to lose. Badly.

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Confirmation: It Isn’t About Religion

The Indianapolis Star, in one of its increasingly rare forays into what used to be called “news,” reported on a very interesting study investigating popular opinion about the pending Supreme Court case brought by a baker who refused to sell a wedding cake to a gay couple.

As most of you are aware, the baker–routinely described as very pious–has argued that forcing him to sell one of his cakes to a same-sex couples would not only violate his religious liberty, but would amount to “compelled speech.” That is, he argues that civil rights laws requiring him to do business with people he considers immoral are really compelling him to affirm his approval of that immorality.

The free speech argument appears to be a fallback, in case the Supreme Court doesn’t buy the religious liberty one. In any event, most people who are aware of the controversy see the conflict as one pitting respect for “sincere religious belief” against the rights of LGBTQ citizens to be free of discrimination.

As the study found, it really isn’t.

I vividly recall a conversation I had many years ago with a friend I knew to be a truly nice person. He wasn’t a bigot. I was Executive Director of Indiana’s ACLU at the time, and he understood the organization to be a defender of individual liberty and the proposition that the power of government (and popular majorities) to prescribe our behaviors is limited by the Bill of Rights.

He wanted to know why the ACLU didn’t think civil rights laws violated individual liberty.  Doesn’t “freedom” include the freedom to discriminate?

The study cited by the Star confirms the continued salience of his long-ago question.

People who believe businesses should be able to deny services to same-sex couples aren’t necessarily citing religious reasons for discriminating, a new study by Indiana University sociologists has found.

Instead, many simply believe businesses should be able to deny services to whomever they want — even though that violates civil rights laws that protect certain classes of people….

Slightly more than half of those surveyed said they supported a business denying wedding services to a same-sex couple, whether the business cited religious opposition to same-sex marriage or non-religious reasons.

Ninety percent of self-identified Republicans said that businesses should be able to choose who they do business with.

I’ve been in these discussions, and more often than not, people who believe civil rights laws deprive them of their liberty will say something like: “what about those signs that say ‘no shoes, no shirt, no service?” or “the government shouldn’t make the kosher butcher sell ham,” or “what if a Nazi asked the baker for a swastika cake?”

I will restrain myself from launching into one of my “civic ignorance” diatribes, and merely point out that civil rights laws do not deprive merchants of their liberty to refuse service based upon a customer’s behavior. Merchants also retain the liberty to decide what goods they will sell (if a menswear store refuses to stock dresses for sale to a female customer, that doesn’t violate anyone’s civil rights.)

Civil rights laws prohibit discrimination based upon the identity of customers who are members of legally specified classes. (FYI: Nazis aren’t a protected class.)

Do those laws curtail a merchant’s “liberty” to discriminate? Yes. So do laws prohibiting religious parents from “whipping the devil” out of their children, and a variety of other “sincere” behaviors deemed damaging or dangerous to society.

Here’s the deal–the “social contract.”

When a merchant opens a shop on a public street, he depends upon local police and firefighters to protect his property. He depends upon government to maintain the streets and sidewalks that allow customers to access his store, and the roads, railways and air lanes that carry his merchandise from the manufacturer to his shelves. In return for those and other public services that make it possible for him to conduct his business, government expects him to pay his taxes, and obey applicable laws–including civil rights laws that protect historically marginalized groups against his disdain.

The butcher, the baker, and the candlestick maker retain their liberty to advertise that disdain. They retain the liberty to lobby for repeal of civil rights laws. They retain the right to exclude people they consider immoral or unpleasant or just “different” from their social gatherings, their churches and their homes.

As I’ve often said, if you don’t like gay people, you don’t have to invite them to dinner. You just have to take their money when it’s proffered in a commercial transaction.Is that really an intolerable invasion of your liberty?

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