Spiritual Depth of Martin Luther King

Holidays have a way of taming and diluting the real importance of the legacies and events they are meant to commemorate. This tendency is particularly true of today’s holiday celebrating the legacy of the Rev. Dr. Martin Luther King, Jr. These efforts reflect some discomfort with the true level of sacrifice and commitment involved in fighting for freedom. Resisting this tendency requires some real thinking and soul-searching.

Sometimes, a very good author helps us regain some needed perspective on what matters. Fortunately, a few months ago, Jonathan Eig issued a new, deeply researched biography of King that helps us understand better not only what King did in his short life, but why he did it and what forces made him who he was. Admirably, Eig does not shy away from any of the ugly difficulties that kept King in danger throughout a 13-year ministry that began in 1955 at Dexter Avenue Baptist Church in Montgomery, Alabama. The son of Martin Luther King, Sr., who was then the pastor of Ebenezer Baptist Church in Atlanta, outgrew his father’s legacy but also benefited enormously from his father’s self-made path from the son of Georgia sharecroppers to a prominent leader in the Black churches of the South.

Over the past two weeks, I have been leading a discussion of this remarkable book—King: A Life—in the Adult Forum of Augustana Lutheran Church of Hyde Park, in Chicago. The participation has been lively, and people have taken turns reading passages that I thought were especially illuminating. There is not room in one blog post to cover all that territory, so I highly recommend reading the book, but I will make what I think are some salient points about the King legacy.

First, I think it is hard for many people today, especially whites, to imagine the level of intimidation that racist thugs, including but hardly limited to the Ku Klux Klan, used in the post-Reconstruction South to suppress the Black vote, Black rights, Black dignity, and thus any semblance of true democracy. Eig relates one instance of family history in 1910, in which King’s ten-year-old father, then named Michael, was kicked by a white mill owner and sent home bleeding. His mother demanded to know who did that, then marched back to attack the mill owner with her own fists when he admitted doing this to her son. But her husband had to flee when a white mob arrived at their home. Black men who fought back, Eig notes, could pay with their lives.

The father remained bitter and became alcoholic even after returning home. King Sr., however, distilled the lesson that faith in God was the way out of that trap. He gained an education at Spelman College while working as a coal shoveler for a railroad company and became a preacher, ending up at Ebenezer. Later, in a 1934 visit to Germany, he was inspired by the legacy of Martin Luther to adopt that name in place of his birth name of Michael, and changed his son’s name, forever attaching the family to the legacy of the German religious reformer. Eig notes:

“He really related to Martin Luther,” said Isaac Newton Farris Jr., King’s grandson. “He had that same fighting spirit in him.”

His son would need that fighting spirit once he became the de facto and then real leader of the bus boycott that followed the arrest of Rosa Parks on December 1, 1955, in Montgomery for refusing to give up her seat to a white passenger. Just four days later, King, at the invitation of other Black leaders in the city, gave a powerful speech to an overflow rally at the Holt Street Baptist Church that ignited the spirit of the Black community. It led thousands to spend the following year walking to work instead of riding the bus.

All that made King a huge target for an increasingly angry white community, or at least that large part of the white community that was resistant to justice. The White Citizens’ Council, which included police commissioner Clyde Sellers, claimed it grew from 800 members to nearly 14,000 as a result of the boycott. King was arrested and thrown in jail following a trivial traffic stop when he picked up Black passengers as part of an effort to provide rides for Black workers at designated carpool locations. Mayor Tacky Gayle had instructed police to tail and harass Black motorists who provided such rides. On January 30, 1956, while Coretta Scott King was hosting a friend at their home, they heard footsteps on the front porch, after which a bomb exploded, damaging the front of the house. King gave a speech that is remarkable for self-restraint while nonetheless demanding justice, instructing the crowd that assembled to “love your enemies” but also noting that he did not ask to lead the movement, but “if I am stopped this movement will not stop. If I am stopped, our work will not stop. For what we are doing is right, what we are doing is just. And God is with us.”

Reread those last five words, for I think they are key to what is often missing from people’s recollection of who King really was. How did he succeed in leading a successful nonviolent revolution for major social change in America? I think it is worth quoting a whole paragraph from Eig, in which he nails the point that is often missing from discussion of the King legacy, the fact that he was committed to a life of deep faith despite all his fears that his life could be cut short:

In years to come, journalists, historians, and biographers would speculate about what made King special, about what gave him the courage and vision to lead. Some observers have stressed the competitive nature of King’s relationship with his father. Other have focused on cultural factors, noting the guilt he felt about his middle-class upbringing and pointing out that he arrived in Montgomery when liberation battles were erupting in Africa and Asia and when radio and television made it possible for a brilliant young preacher to be seen and heard in millions of homes. But the Reverend James Lawson, one of King’s contemporaries, has argued that those interpretations miss an obvious and powerful explanation—that of King’s calling from God. “That was my case, that was King’s case,” Lawson said. “It’s not . . . boasting . . . it’s the deep-down-inside awareness that connects your life up with the life force of the universe, the God who created the heavens and the earth, to quote the Hebrew poets. So, anyone who has that kind of a calling, that’s something that profoundly alters their way of thinking and behavior.”

There is a great deal of depth and detail in Eig’s book. Last September, at the Harold Washington Public Library in Chicago, in a program co-sponsored by the Society of Midland Authors (Eig lives in Chicago), I had the pleasure of hearing Eig speak and relate how he got turned on to working on this biography. The very next day, I acquired the book at a local store. After a major surgery two weeks later, which I related in my January 1 blog post, I had ample recuperation time to tackle a long book. I immediately turned to this biography, plowing through it day after day in rapt fascination, thinking about how I would have faced the challenges in King’s life, which ultimately ended in his assassination at age 38 in Memphis in April of 1968, an event that triggered a wide range of reactions including, unfortunately, urban riots.

In those 13 years that followed his assignment, at age 25, as pastor at Dexter Avenue Baptist Church in Montgomery, he not only watched the world change, but helped change it. The bus boycott ended with an NAACP victory before the U.S. Supreme Court in Browder v. Gayle, which effectively outlawed segregation in intrastate transportation. Later, he would deliver the famous “I Have a Dream” speech at the Lincoln Memorial in Washington, D.C., watch as President Lyndon Johnson signed major civil rights and voting rights legislation, march in the face of insults and brickbats for fair housing in Chicago, and support the garbage workers strike in Memphis that ended with his assassination. Profoundly aware of his own fears, flaws, and shortcomings, his faith nonetheless bolstered his courage and helped him refashion American democracy in a way that still enriches us today, even when we face new domestic threats to its preservation.

It is critical that we get in touch with the roots of that courage, so that we do not squander all that was won at such a high cost. It is critical that we believe that God meant us to be so much better.

Jim Schwab

Make America Mature Again

What follows is an adapted, re-edited version of a Facebook post from today that seems to have struck a nerve, attracting dozens of likes, comments, and shares. As a result, I concluded that perhaps I should add it to this blog.

 

No pictures here, just observations:

We as a nation come from ancestors who nearly starved to death at Valley Forge but stuck it out to ensure the success of a revolution that created a new nation built on liberty, imperfectly at first, but expanding its range over centuries.

Some of the toughest Americans come from ancestors who endured slavery over centuries to help build upon that legacy of liberty when they finally won their freedom.

We come from ancestors who endured four grueling years of civil war to ensure that liberty and equality retained a fighting chance to become this nation’s hallmark.

We come from ancestors who endured long passages across sometimes rough seas to reach a land that promised them a better life, and when they arrived, many endured hard work and, often, discrimination to assert their role in building our democracy.

We come from ancestors who, toward the end of World War I, endured endless months of influenza pandemic, with shutdowns and deaths and illness comparable to those we are experiencing now, until the danger passed and lives could be rebuilt.

We come from ancestors who, just a decade later, underwent the grueling agony of the Great Depression. We elected a president who, riddled with polio, understood the virtues of patience and perseverance in solving problems that seemed daunting by any measure, then entered World War II to help save the world from some of its most vicious tyrannies in modern times.

I could go on. But . . . .

Someone forgot to teach these lessons to a narcissistic president with the attention span of a fruit fly, a spoiled upper-class brat who has never faced serious challenges in life until now, a man who never learned much history, judging from the evidence of his comments.

Someone forgot to teach those lessons to protesters who, after a single month of one of the greatest public health challenges in anyone’s lifetime, refuse to learn that life never promised them that everything would turn up roses at the flick of a finger, and who never learned to analyze and understand a problem to find out whether the reopening they say they want might produce more harm than good, that a temper tantrum never solved anything.

Millions of Americans, probably most, of course, despite everything, understand that sacrifice will be part of the solution. But others have never, apparently, been steeled by a personal Valley Forge and just want what they want. Isn’t it time for a little maturity to settle in? Thank God for some governors and mayors out there with common sense and fortitude.

This is America. We’re supposed to be tougher than just throwing temper tantrums. Let’s prove it, people.

 

Jim Schwab

 

Why I Agree with Mother Jones

Personally, I would rather be learning or teaching than shouting on any given day.

Last night, I read one of those publisher columns that are often boring and laborious, but this one nailed it. Mother Jones CEO Monika Bauerlein recounted a conversation with a veteran editor she admires who inquired about the partisan bias he perceived in the monthly magazine. Unquestionably, the magazine is known for a left-wing tilt, but it should be better known for its investigative reporting and willingness to ask hard questions. Over the years, after all, Mother Jones has not gone out of its way to spare Democrats, but it certainly is riding herd on President Donald Trump.

And for good reason, although Trump is a symptom of a problem and not its origin. He is exploiting deep divisions and tribal instincts in a nation that seems unsure what it wants, but much of which is troubled by the extent of the deception, corruption, and amorality of the current administration. Bauerlein insists that the media can “stand for something” while remaining fair and accurate in its reporting, and I agree. She also notes that trying to report from the middle while merely relaying contrasting statements from “both sides” of the political spectrum is really reporting from nowhere because it lacks a moral anchor. There are multiple reasons for asking tough questions and engaging in investigative reporting, but two stand out: 1) Public officials often, but not always, cut corners, lie, or shade the truth to advance their own ambitions or protect the tribe; and 2) such questions are the ingredients of serious analysis that gets to the bottom of a problem and advances the quality of our national dialogue. Surely, the latter has been hitting new lows in recent years.

So, my title for this post does not mean that I always agree with everything I find in Mother Jones, nor does it mean that the magazine expects that all its readers will do so all the time. The real point is to advance the quality of the dialogue. And in that respect, I think publications like Mother Jones are essential to the survival of American democracy.

The subject of the purpose of the news media has always intrigued me, in part because, in addition to my M.A. in urban and regional planning from the University of Iowa, I also earned a second M.A. in journalism, way back in 1985. I recall a class conversation with one local newspaper editor. He clearly adhered to a school of thought that held that reporters need to be objectively neutral at all times. When someone asked him about news coverage of third parties, he noted that they got little coverage because they had such limited followings, so the focus was on the “two sides”—the Republicans and Democrats. When that person followed up by asking how third parties would ever get a hearing if all the news media followed that logic, he had no good answer. What we heard was mostly pre-Internet circular logic. We will cover such movements when they matter, and they won’t matter until we cover them. The shallowness of the paradigm of “two sides” immediately struck me: The media seeing itself as impartial mediator was an inadequate framework for finding the truth, which is not always or necessarily located in the middle. (Anyone still believe in slavery?) As Bauerlein observes, the middle moves, depending on how the two sides are defined. It matters whether the right is John McCain or Steve Bannon, whether the left is Nancy Pelosi or the Socialist Workers Party. And no, they are not the same. Where was the middle in Hitler’s Germany? Where was the middle in the segregated, Jim Crow South? Where is the middle when voter rights are being suppressed, so that some less privileged citizens are denied a voice through the ballot box? Whose voice matters (or should)?

Ultimately, it is not partisan to insist on accuracy, truth, human decency, and honesty. It is simply good for democracy and good for society. It is not helpful, on the other hand, simply to accept undocumented Twitter-fed nonsense from a President, a Congressman, or any other public figure without subjecting it to some standards of accuracy, which is why the Washington Post has maintained its inventory of more than 5,000 false or misleading statements by Trump since he took office. It may not be feasible for the Post alone to maintain such an inventory for everyone in a prominent political position, but he is the President, after all, and there are other Internet platforms for tracking political honesty among lower candidates and office holders of all parties at the federal, state, and local levels. These are not partisan sites, for the most part, but they are important tools for voters and activists who want to assess the accuracy of what they hear and read.

One reason I chose to react to Bauerlein’s comments is that they also touched upon  much of my own philosophy regarding this blog. When I launched “Home of the Brave” in April 2013, I had no idea who would be reading it, or how many, but now there are nearly 19,000 subscribers, and probably some smaller number of regular visitors who have not yet chosen to register a subscription. I get virtually nothing out of the enterprise except the deep satisfaction of sharing knowledge and perspectives, but being a veteran planning professional as well as a trained journalist, the quality and reputation of what I publish is central to my identity. I also recognize special responsibilities once a readership grows to that size. While I certainly have a point of view on numerous topics, I have sought to emphasize research and analysis over advocacy. Indeed, given my penchant for taking readers deep into the subject matter in my own areas of expertise, while insistently using plain English, I have been pleasantly surprised at how many people have chosen to read this blog on a regular basis. I would rather slake a popular appetite for truth than simply express opinions. If I get something wrong, and someone can prove it, I want to hear from them. To that end, my reading diet is aggressive, and I try to share what I learn when I think I have discovered something that matters. I am always open to recommendations regarding new books and research reports. All the best journalists I have ever known have been equally ravenous readers. It is their best defense against “fake news.” They are not only not the enemy of the people; they are vital resources for a thoughtful public.

If only we could retrain more of America to step outside its current groupthink and exercise their mental muscles to question, not just react, to be open to new information, and to value independent thought, we might get past our current bumper-sticker debates and engage in some serious, rational conversation. And we might learn to show more mutual respect for what we all have to offer.

Jim Schwab

Stop the Madness

I am angry on Father’s Day. I am deeply disturbed by what I am seeing. I am a Christian who is insulted by the use of the Bible to justify the separation of children from parents who brought them to the U.S. border in search of safety and political asylum. First, it is a policy decision of Attorney General Jeff Sessions and the Trump administration that the United States will not consider flight from violence and gang warfare a reasonable excuse for seeking asylum. The families now being torn apart with minimal ability even to find out where their parents or children are made a dangerous trek across hundreds of miles in the belief that this country would treat them with some sort of dignity once they surrendered at the border with a request for asylum. Few, if any, expected the treatment now being imposed upon them.

The news reports are now widespread and, however painful to read, I encourage readers of this blog to follow them. The tactics in practice by U.S. border authorities remind us of horrors long ago that we thought this nation had put to rest—slave fathers and mothers sold away from their children, never to see them again, while auctioneers were deaf to their pleas for mercy, American Indian children removed from reservations to be sent to distant “Indian schools” where they punished for speaking English. Are we still no better than that?

I have been a father for decades. My wife and I became foster and adoptive parents in the 1990s, and we know firsthand the difficulties of locating children in a new environment when the state has determined that the birth parents have failed in their duties through neglect or abuse. It is difficult even then but often necessary to protect children whose health, safety, and welfare are in jeopardy. That is and long has been a primary state responsibility. But even then, courts and social workers provide notice of what is expected and give parents an opportunity to improve before taking more drastic steps. And yes, it is true that convicted criminals are removed from their spouses and children when they are incarcerated, but if the convictions are just, we can at least say that the crime was a choice made by the parent, not the state. And despite all this, my heart aches when it becomes clear such intervention is necessary.

It aches even more in this situation because very young children are being pulled away from their parents with no idea why, no idea where they are going, and no idea when or whether they will ever see them again. Even in cases of convicted criminals, the family can visit the prisoner and knows where he or she is and the length of the sentence. In foster care, parents typically have visitation rights. None of that appears to be happening with these refugees.

I find myself all the angrier when I hear people justifying the current Trump administration policy by comparing asylum seekers to these situations by saying the parents at the border are breaking the law. International conventions on asylum do not at all contemplate that asylum seekers will be treated by democratic nations as criminals upon arrival. They need a fair hearing to demonstrate their claim for asylum. In the vast majority of cases, their clear motive for making the dangerous trip across Mexico to the U.S. border from nations in Central and South America and elsewhere is not to commit a crime but to protect their families from political and gang violence and, in some cases, sexual and physical abuse tolerated by a foreign government that is either unwilling or incapable of preventing it.

Quoting Bible verses about respecting the law is no defense of unjust laws and never was, even in Biblical times, when St. Peter once stated, “We must obey God rather than men.” His assertion was the very basis of the insistent rise of Christianity through what was effectively a form of civil disobedience because Christian faith was illegal in the Roman empire, which required primary fealty to the emperor. I do not wish to engage defenders of administration policy in a battle of Bible quotations because such battles generally involve short passages taken out of context amid a larger failure to understand the comprehensive message of Jewish and Christian scriptures, but if there is one passage that may highlight that larger message of Jesus, it is in Matthew 25, and for that reason I have used it before because it goes to the heart of Christian morality:

“The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’”

Jim Schwab

When School Reform Falters (if You’re Black and Poor)

Ashana Bigard. Photo by Jean Schwab

While I was in New Orleans April 19-24 for the American Planning Association’s 2018 National Planning Conference, my wife, Jean, was also there. A retired Chicago Public Schools teacher and retiree delegate for the Chicago Teachers Union, she has remained active on educational issues and in 2014, on a prior trip to New Orleans, interviewed Ashana Bigard, an advocate for students’ rights and leader in the Education Justice Project of New Orleans. Jean decided to interview Bigard again, producing the somewhat condensed interview below. At a time when Paul Vallas, former CEO of the Chicago Public Schools, and the post-Katrina architect of school reform in New Orleans, has recently declared his candidacy for mayor of Chicago, the consequences of that reform take on new importance—not that schools in New Orleans were great before Katrina (they were not), but one hopes that reform is a step forward, and Bigard’s critique suggests serious and troubling issues of racial and social equity remain unaddressed.

I wish here to add a personal mea culpa. Readers may have noticed a more than one-month gap since my last posting at the end of March. Part of that was due to travel. In addition to six days in New Orleans, I spent three days immediately prior to that at a Federal Emergency Management Agency meeting in Richburg, South Carolina. Life was also full of some other turbulence, and this blog is essentially a one-man show. Since launching “Home of the Brave” five years ago, I have always preferred, as a professionally trained researcher and journalist, to put quality ahead of speed, to produce thoughtful commentary and to dig deeper. Sometimes, time does not permit this, in which case I prefer to write nothing than to write hastily for the mere sake of publishing something. There will be much new material coming in May. I guarantee it.

Jim Schwab

 

Interview with Ashana Bigard

What is better and worse about New Orleans since 2014?

Bigard: It depends on from whose perspective. So, I think better for young white people in the city of New Orleans, absolutely.  But if we are talking families and communities of native black New Orleans, no, they are much, much worse because the voices of the community, parents, and students continue to be unheard.  We have been erased. Our mayor talks about how much better New Orleans is doing, how it has recovered, meanwhile child poverty is at 39%, mostly black poor children. The wage gap between white and black families has widened since Katrina.  Of course, we had $76 billion come to the city after the storm, and the native black population has 18% less wealth.  We’ve had a gigantic land grab.  Things are worse in education because our city, just the Parish of New Orleans, has been experimented on.  What is the problem with experimenting? First, no one has been taking data to see what works and doesn’t work.  Second, the experiment was done in the only black parish. That would be a red flag to anyone. We are almost at 100% charter schools except for McDonogh 35. Parents have less choice. Parents apply for pre-school only to find that there are no pre-school spots available. One parent reported that she made eight selections and did not get any of the eight selections. Parents want a school near their homes, so they can catch one or two buses to reach the school, but the schools are not close to students’ homes.  Parents with children with asthma, [who] need epi pens, or [with] special problems are literally afraid because charter schools do not have full-time nurses, or full-time counselors.  Nurses are in the schools twice a week.  The schools are not near their homes, so parents can’t get to them.  We’ve had an epidemic of children traumatized, partly because of the storm. We had problems before the storm, but there were full-time nurses and counselors at the schools. We had children who had nervous breakdowns, and the schools were close to their homes so parents or someone could come and pick them up.

Now with the schools far away from students’ homes, no full-time nurses or counselors, there’s been an epidemic of students’ nervous breakdowns for two reasons. First, our kids have had a lot of trauma which was not  addressed after the storm. Some of this is [former] Governor Bobby Jindal’s fault because, after the storm, he gutted our mental health budget and closed our Adolescent Hospital [a psychiatric facility]. Jindal gutted the mental health budget when people needed it so much. Our new Governor John Edwards is trying to repair that by opening the Adolescent Mental Hospital again. The second reason is that schools are operating like mini prisons as if they could discipline trauma out of kids. A lot of schools have no recess and quiet lunches. During quiet lunch students are not allowed to talk. So, we do the opposite of what children need after being traumatized. These children need a lot more social interaction, talking, touching, art, and music to really deal with their emotions and express themselves.  Our school system is the opposite of what children need, which leads to children that are on the edge, we have mini bombs (explosive), and we continue to reinforce that. Students are in pre-school and not allowed to sing, talk, dance, play and nap. A lot of our children suffer from sleep deprivation because, if you need to be on the bus at 6:00 a.m. and you need to be out there 30 minutes in advance, then you must be outside at 5:30, and if you must be on the bus at 5:05 a.m., [that] means you must be up by 4:30 a.m. That is exactly what happened to a five-year-old girl in kindergarten that we advocated for. She arrived at school at 8:30 a.m. and was back home at 6:00 p.m. Her school had no recess, quiet lunch, and no nap. I bring this up to point out how insane the schools are. We know that children that are in kindergarten need more sleep for brain development.  We know that children need from 13 to 14 hours of sleep. However, apparently schools have decided that they can go against brain development because apparently poor black children do not have human brains. The little girl got suspended off the bus for three days because she ate three crackers on the bus on her way home. We advocated for her by going to the school to discuss the suspension. At first, the school said it was a bus policy, but later admitted that the suspension was a school policy, and they offered to reduce the suspension to one day. We felt like one day was too much for eating three crackers. How about no-day suspension because a five-year-old girl ate lunch at 10:00 a.m. and was hungry on the bus home? They expect our children to be non-human.  This correct behavior is not correct behavior for human beings. I asked, “Should you be running a school? Who do you want to make them into? A person who ignores their personal needs for bathroom and food like that is not healthy.  If a person does not take care of their own needs, how can they have compassion for others?”

(Bigard described going to Science and Math High School to talk to the principal about bathroom privileges. “The students could go to the bathroom during lunch period every day and were given three bathroom passes each month for emergencies. We asked the principal if he had any teenage girls at that school and he answered, yes they did, and that is why the three passes were given.” I told him that three passes a month was not enough for the girls or any of the other students.”)

Why do they feel the need to be so strict?

Bigard: Conditioning and control. If you go into a school district and you believe that the people you are working with are out of control, and that they are savage and animals, the first thing you do is get them into control and compliance.

If a student has a brown belt instead of black, then that student may get a detention or after-school suspension if they have too many violations. If they lose the belt, they can’t just go out and buy another. Kids [in] k-1-2-3 grades don’t buy their own clothes. So, when you hold them responsible for what their parents put out for them, they don’t have any control. You are punishing them for being poor. The response from the school is that they are teaching them to be responsible. How many colleges have uniforms? Are students put out of college for not having a tie or black belt?

We have all these schools where they have 60% suspension rates, and when you start to dig, you come up with things like an A-B student who during tests needed to chew on a straw because he was so nervous and could concentrate better when chewing on a straw. It didn’t bother anyone else, but we had to put him on the 504 program  (accommodations for lesser learning disabilities), so he could chew on a straw during tests. Or the girl that twists her hair or the student that did not track the teacher with his eyes. Many of the administrators want to greet each child with a handshake every morning. A child that was uncomfortable with touch–one-third of our children have been inappropriately touched, and others fear germs and did not want to shake the school administrator’s hand.

(The interview then shifted to the question of how schools handle students who cannot provide money for school lunches, a subject covered by The Louisiana Weekly in a very recent article by reporter Kaylee Poche about state legislation to resolve the issue of “shaming” regarding inability to pay.)

The Senate Education Committee on Thursday (April 19) voted 4-2 to reject a bill that would have prevented schools from punishing students with lunch debt even though the bill had easily passed the House earlier this month. Rep. Patricia Smith, D-Baton Rouge, authored the so-called “lunch-shaming bill,” which also was supported by Gov. John Edwards. It would have prevented students with unpaid lunch bills from being publicly identified, required to do additional chores, or excluded from any school privileges. “I’m just trying to make the change to the law so that we can continue to feed our children in our schools and make sure that the person who is actually responsible for the debt pays the debt,” Smith said. Students who owe money currently eat cheese sandwiches for lunch at school. (Bigard explained that middle school and high school students with a school debt do not receive lunch.)

The bill also would have allowed schools to notify parents that they would have to contact the Department of Children and Family Services if they failed to pay for 10 or more school meals. Also, lunch money could be collected through income taxes and the Louisiana Department of Revenue. The bill would cover only families that do not receive reduced or free lunches. Smith’s bill failed.

Donald Trump’s Racism Diminishes America

Depiction of Du Sable taken from A.T. Andreas’ book History of Chicago (1884). Reprinted from Wikipedia

Greetings from the U.S. city founded by a Haitian immigrant.

Sometime in the 1780s, Jean Baptiste Point du Sable, reportedly born of a French father and an African slave mother, who had gained some education in France and made his way from New Orleans to the Midwest, settled with his Potawatomi wife on the north shore of the Chicago River. He developed what became a prosperous trading post before eventually selling it for $1,200 (no small sum in the early 1800s) before relocating to St. Charles, in what is now Missouri, where he died in 1818. According to the best-known assumption about his date of birth (1845), he would by then have been 73, a ripe age on the early American frontier. You can learn more about the admittedly sketchy details of his life here as well as through the link above. However, Chicago has long claimed him as part of its heritage, and his origins speak volumes about not only Chicago but the diversity of the American frontier despite the attempts in some quarters to continue to paint a much whiter portrait of the nation’s history than the truth affords. His story, and those of many others, can be viewed at the Du Sable Museum of African American History on Chicago’s South Side.

Du Sable Museum of African American History, photo from Wikipedia

What does this have to do with President Donald Trump? As almost anyone not living in a cave knows by now, Sen. Dick Durbin (D-IL) has said that Trump, while Durbin was at the White House for a meeting with the President and several Republican members of Congress to discuss a possible compromise on legislation concerning immigration and border security, began a verbal tirade asking why the nation was allowing so many immigrants from “shithole countries” such as Africa and Haiti. Yes, Trump now denies saying it, but there were other witnesses, and even Sen. Lindsey Graham (R-SC) acknowledges it and reports confronting Trump personally about his remarks. Moreover, the sad fact is that such remarks are consistent with a much broader pattern of similar comments ranging from his initial campaign announcement decrying Mexican “rapists” to provably untrue tweets to his infamous praise of “truly fine” people among the neo-Nazis, white supremacists, and Ku Klux Klan members protesting the pending removal of Confederate statues in downtown Charlottesville, Virginia, last summer. Since those comments last August, Trump has continued to lacerate the Twitterscape with new gems of disingenuous absurdity.

It also betrays a disturbing lack of depth of any historical knowledge that might ground Trump in the truth. There is surely little question that Haiti is one of the poorest and most environmentally beleaguered nations in the Western Hemisphere. But it helps to know how it got there, which takes us back to what was happening in Du Sable’s lifetime. Emulating the ideals of both the American and French revolutions, including the Declaration of Independence and the Declaration of the Rights of Man and of the Citizen, deeply oppressed African slaves rebelled in 1791. An ill-advised expedition sent by Napoleon Bonaparte to suppress the revolution—Napoleon was more interested in financing his European wars with Haitian revenue than in honoring liberty among Africans—failed miserably when nearly 80 percent of 57,000 French troops first fell victim to yellow fever before being pounced upon by Haitian revolutionaries in their weakened state. Only a small contingent ever made it back to France alive. As time went on, however, Haiti found itself isolated in the New World. The United States, under presidents from Thomas Jefferson onward until the Civil War, refused to recognize the new republic, fearing a similar uprising among its own growing population of slaves in the South. Recognition finally happened in 1862, with the Confederacy in full rebellion against the Union and with Abraham Lincoln in the White House. The story gets much, much worse, including Haiti’s long-time mistreatment by France, its former colonial overseer, but those with more intellectual curiosity than our current U.S. president can read about it in a variety of books including Avengers of the New World: The Story of the Haitian Revolution by Laurent Dubois; the fictionalized but brutally vivid and historically accurate trilogy (starting with All Souls’ Rising) by Madison Smartt Bell, whom I met 20 years ago at the Bread Loaf Writers Conference; and the more modern history of exploitation, The Uses of Haiti by Paul Farmer. There is much more; just search Amazon or your local library. It is all there for the learning. We are at least partly responsible for helping to create the historical pattern of misery and poverty in Haiti. Its people have suffered through vicious, greedy dictators like the Duvaliers and yet bravely insisted on creating a democracy despite all obstacles.

Why do I review all this? Because, especially as we celebrate the Martin Luther King, Jr., holiday and the ideals of the civil rights movement, history matters. For the President of the United States, at least a respectable knowledge of history matters, as do an open mind and a willingness to learn what matters. Little of that has been in evidence over the past year. And that remains a tragic loss for the nation.

Instead, we have a President who, before taking office, spent five years helping to peddle the canard that President Barack Obama was born in Kenya, and thus not a native-born U.S. citizen as required by the U.S. Constitution. Based on his recent comments, one might suspect that, all along, he regarded Kenya as among the “shithole countries.” It is small wonder, then, that he holds Obama’s legacy in such low regard. (Several years ago, while in Oahu, my wife and I met a Punahou School high school classmate of Obama, working as a tour guide, who said he knew Obama’s grandparents. “I was not in the delivery room,” he mused, but “I think I would have known” if Obama had not been born in Honolulu.)

The problem, as millions of Americans seem to understand, is that, despite Trump’s claim that these nations “do not send us their best,” our nation has a history of watching greatness arise from humble origins. Abraham Lincoln, in fact, arose from starker poverty in Kentucky and southern Illinois than many immigrants even from African nations have ever seen. Major League Baseball might be considerably diminished without the many Dominicans who have striven mightily to escape poverty and succeed, more than a few making it to the Hall of Fame in Cooperstown. (I worked in the Dominican Republic in 2000-2001, organizing HUD-funded Spanish-language training on site planning for design professionals working on reconstruction after Hurricane Georges, and can attest first-hand to the national pride Dominicans feel about their achievements in the U.S.) How many Americans visit doctors who emanated from India, Nigeria, and other countries who saw opportunity here to expand their talents and contribute to this nation’s welfare? And, lest we forget, Steve Jobs, who created more and better American jobs through Apple than Trump ever dreamed of creating, was the son of Syrian immigrants.

Only willful ignorance and prejudice can blind us to these contributions and lead us to accept the validity of Trump’s vile observations. As adjunct assistant professor, I teach a graduate-level seminar (Planning for Disaster Mitigation and Recovery) each year at the University of Iowa School of Urban and Regional Planning. Since this began in 2008, I have taught not only Americans but high-quality students—in a few cases, Fulbright scholars—from places like Zambia, Haiti, Indonesia, the Philippines, and Vietnam. They do not see themselves as coming from “shithole countries,” but they do perceive that they are availing themselves of excellent educational opportunities in a nation they have typically seen as a paragon of democratic ideals. Now we are undermining that perception at a breakneck pace. These students, whose full tuition helps undergird the finances of American universities, know there are viable alternatives for a modern education in Britain, France, Germany, and Canada, but until now they have believed in the promise of America.

Meanwhile, Europeans—the very people whom Trump apparently would like to see more of among our immigrant ranks—are watching this charade with alarm and dismay. I know this evidence is anecdotal, but my wife and I, as noted in recent blog posts, traveled to Norway last July. We encountered New Zealand, South African, Danish, Dutch, Swedish, German, British, and Norwegian citizens, among others, as we traveled. Almost no one we met was impressed with Trump. This is a new development in European perception of American leadership. Moreover, our perceptions then are supported by reporting in the last few days on reaction to Trump’s comments. Despite Trump asking why we cannot have more immigrants from Norway, NBC News reports that Norwegians are largely rejecting this call as “backhanded praise.” If we want more European immigration to the U.S., we would do far better impressing them with our sophistication and our commitment to the democratic ideals we have all shared since World War II.

Beyond all this, it must be noted that thousands of dedicated Americans serve overseas in the nations Trump has insulted, wearing the uniforms of the Armed Services, staffing diplomatic missions, and representing their nation in other ways. No true patriot would thoughtlessly place them in jeopardy and make their jobs more awkward than they need to be. It is one thing to face the hostility of Islamic State or other terrorist-oriented entities because of U.S. policy. Those who enlist or take overseas jobs with the U.S. government understand those risks. It is another to engender needless fear and hostility among nations that historically have been open to American influence and leadership. How do we mend fences once they perceive the U.S. President as an unapologetic bigot?

That question leads to another, more troubling one. Silence effectively becomes complicity, but far too few Republican members of Congress have found the moral backbone to confront the reality that both their party’s and their nation’s reputation will suffer lasting damage if they remain too timid to stand up to the schoolyard bully they helped elect. A few, like Ohio Gov. John Kasich, Mitt Romney, and members of the Bush family, have demonstrated such integrity, but most have not. It is one thing to recognize that you badly misjudged the character of the man you nominated and helped elect. It is another entirely to refuse to speak up once it is obvious. Admittedly, Democrats right now have the easier job. But this problem transcends partisan boundaries. It is about America’s badly damaged license to lead in the world. We either reclaim it, or we begin the long, slow torture of forfeiting it.

Jim Schwab

Short Visit to Charlottesville

Few people live for the excitement of radical demonstrations. Most of us want to enjoy life and, if we can, contribute something positive to society along the way. Thus, it is small surprise that, when hundreds of Ku Klux Klan members, neo-Nazis, and white supremacists arrived in Charlottesville, Virginia, on August 11, and engaged in open intimidation of counterdemonstrators the following day, almost no residents were happy, and many made their displeasure clear. In the end, one Nazi sympathizer from Ohio chose to drive his car into a crowd, injuring numerous bystanders and killing Heather Heyer, a young local paralegal with an admirable history of assisting the disadvantaged.

Thanks to extremely unfortunate and ill-considered comments on the matter by President Donald Trump, Charlottesville has become shorthand in many people’s minds for a controversy about intolerance. But what really happens as a community tries to resume normal life after such distasteful episodes? What happens after the intruders, who among other things took issue with the proposed removal of statues of Confederate leaders, finally leave town and go back where they came from? Only one organizer was a Charlottesville resident, not a particularly popular one at that, and the vast majority of right-wing demonstrators were from outside Virginia—a point emphasized by Gov. Terry McAuliffe in his condemnation of their activities.

I had the opportunity to visit Charlottesville last Monday. To be clear, my primary motive was to visit two retired friends who moved there from suburban Washington, D.C. They had invited me long before the demonstrations took place. I took them up on the offer largely because I had been asked to speak at the North Carolina state conference of the American Planning Association, which began on September 26. I flew into Richmond the previous day and drove to Charlottesville that afternoon. They wanted to show off their new home town and took me to the University of Virginia campus and then downtown, where we eventually had dinner followed by some late-night conversation. I drove to Greenville, North Carolina, the next morning.

I mention all this because I am sharing casual observations, not dedicated reporting or profound knowledge of the city, which I had never previously visited. Even so, I think my observations have some modest value. For one, Charlottesville is a normal, mostly attractive city, a university town of average size (just under 50,000). It is well forested in places and sports some attractive scenery, like much of Virginia. It is easy to see why people would like living there.

It is also largely a progressive city, not unusual for a community with a strong academic history. The Rotunda, the original core of the University of Virginia campus, was designed by Thomas Jefferson in the years after he retired from the presidency to his home at nearby Monticello. The campus thus has a noteworthy history dating back more than two centuries to America’s earliest days. The university has a noteworthy academic history and has produced its fair share of meritorious scholarship. Historic preservation clearly is part of the university’s DNA.

But that history contains a dark side that long remained unacknowledged until more recent times. Much of Jefferson’s architectural handiwork was achieved with slave labor. The slaves who helped build the campus spent many decades deprived of access to the educational opportunities the university provided. Social justice has become a significant focus of the university’s attention in recent decades, once the civil rights movement had forced the entire state to think seriously about racial equality. This is the state, after all, that in the 1960s gave the nation Loving v. Virginia, a U.S. Supreme Court decision that outlawed state laws prohibiting interracial marriage.

To its credit, however, the University of Virginia has been coming to terms with its history. Surely, one can credit Jefferson for remarkable skills and a certain practical genius in both politics and architectural design. His achievements are not to be gainsaid. At the same time, there is no question that much of his life was predicated on and enabled by inequality and the suppression of opportunity for people of color, enslaved or free. His political courage never extended to the liberation of his African-American servants. University walking tours now include very factual discussions of the role of enslaved African Americans, some of whom were openly abused and maltreated on the antebellum campus. Their story deserves to be told along with that of the leaders who created much of the university’s unique heritage. Brochures and information related to historic buildings suggest that university historians have spent time documenting this history for the benefit of future generations. The contributions of African Americans, willing or involuntary, to the university need to be part of the public record. The educational displays in the Rotunda acknowledge that history.

But it was through this very campus that the Klansmen and Nazis marched on that August night, carrying torches and chanting offensive slogans like “Jews will not replace us.” They made a point of marching in front of a downtown synagogue. I may be Christian, not Jewish, but I can easily imagine how angry I would feel if that were my place of worship. It has never even occurred to me to disrespect someone else’s house of worship in any way. Part of being American, in my humble opinion, lies in respecting other people’s ethnic or racial heritage and freedom of religion. I am aware that there are plenty of examples of disrespect for diversity in American history, but they should fill us with shame, not pride, because they contradict our stated principles as a nation.

Shrouded statue of Gen. Stonewall Jackson in downtown Charlottesville.

As in any such city, the university is a major presence in the life of Charlottesville. But it was downtown where the Saturday rally and confrontations occurred. There seems to be some serious public discontent with the role of the police that day in containing the violence that occurred, quite possibly because public safety officials failed to take seriously enough the full extent of the threat, expecting a much smaller demonstration. Certainly, no one expected James Alex Fields, a 20-year-old Nazi sympathizer from a Toledo, Ohio, suburb to drive his vehicle through a crowd with the express purpose of producing mayhem among those opposed to the right-wing protest, but it also is not clear to all concerned that police had taken all appropriate measures to secure the area to prevent such an outcome. I am not judging; I am merely reporting the apparent public sentiment.

Two statues whose preservation was the object of the protest, those of Confederate Generals Robert E. Lee and Stonewall Jackson, have been shrouded from public view with a “no trespassing” sign to bar fans of the Confederacy from removing the shrouds. I will not take up the arguments about the fate of the statues here. I am merely noting that many would like to see them go, even as others make a case for preserving them. But it does seem to me that there is a serious difference between exploring and understanding the history of the Civil War and providing people who fought to preserve slavery and against the United States with a place of honor on public property. Equating knowledge of American heritage with statue preservation strikes me as simplistic and even disingenuous.

But most striking in this city seeking to reestablish normal life after a harrowing episode involving domestic terrorism and racial hatred is the simple campaign that has been launched to demonstrate a municipal identity in the wake of those events. Throughout downtown, posters and displays proclaim that “Charlottesville Stands for Love.” It is a simple, almost unsophisticated declaration that captures a sentiment that informs the Klan and the Nazis that they are out of place in Charlottesville, that the community simply is not interested in fomenting or disseminating hatred. This is a city looking to the future, not interested in perpetuating the animosities and bigotries of the past. It is time to move on.

The display in the photo above appears in the middle of the downtown pedestrian mall, which reminded me in its design features of the Pearl Street Mall in Boulder, Colorado. It is a place of small shops, of funky and independent restaurants, of people who accept diversity. It is a place for people to find locally oriented businesses, to relax, to meet each other, and to foster a culture of mutual respect. It is its own message: We all just want to get along and lead productive lives. We have our problems, like any city, but hate is not welcome here.

Jim Schwab

A Brief American Declaration of Intelligence

Ignorance did not make America great. Ignorance will not make America great again. Let’s all vow to stop the glorification of #ignorance.

 

Like millions of other Americans, I have been deeply disturbed over the past week by the comments of President Donald Trump regarding the events last Saturday in Charlottesville, Virginia. I contemplated what I could possibly do or say in response to someone who seems to possess so little desire to educate himself on the basic issues of U.S. history or to consider the impact of his words on the people threatened by demonstrations of torch-bearing, bat-carrying, shield-wearing neo-Nazis chanting Nazi slogans and white supremacists and Ku Klux Klan members invoking the horrors of the Confederacy. I finally concluded there is no point in refuting someone who clearly cares so little for the truth. The truth, in his mind, seems to be whatever he wants to believe is the truth.

Instead, I posted the statement above earlier today on both Twitter and Facebook as an offering to those other millions of Americans who cherish equality and dignity and understand that compassion and truth are the foundations of a better future for our nation. If I can share anything with America, it is a gift for condensing the message in articulate language, and so that is what I tried to do here. It is what I can do for my country at a moment when it is pining for clarity of purpose. We need to honor intelligence and intelligent, thoughtful inquiry concerning the kind of nation we want to become. We must rise above hateful slogans.

One reason I titled this blog “Home of the Brave” was that I felt we should not accede to the appropriation of our national symbols and phrases by extreme right-wing forces at odds with democracy for all. We need to keep in mind the closing words of the Pledge of Allegiance: “one nation under God, indivisible, with liberty and justice for all.”

Those who want more, and those who want to dispute my perspective, can dig through the rest of this website, and the rest of this blog, and parse and dissect it to their hearts’ content. I have left a long trail by now. But for tonight, at this time, my three-word statement above is what I have to offer. Share it, retweet it, put it on your placard or bumper sticker. But please insist on intelligent dialogue.

 

Jim Schwab

Beyond Tradition and Empire

Image

The Republic of Botswana, a paragon of progress in today’s Africa, did not start life with any apparent advantages. In fact, the former British protectorate of Bechuanaland, which became independent Botswana, appeared in the 1950s to have bleak prospects, in no small part because of archaic British colonial policy. Nearly surrounded in the post-World War II period by South Africa, which was in the process of establishing its notorious apartheid policy, the colonial backwater of South-West Africa that later became independent Namibia, and the white-run Rhodesia that morphed into modern Zimbabwe, Bechuanaland was a sparsely populated land of desert and scrub that seemed fated to be swallowed by more powerful neighbors. Yet today it is both one of the most prosperous of African nations and a functioning democracy, although like any nation it has its flaws and shortcomings. But it has maintained an uninterrupted series of democratic elections since independence, a claim few African nations can make.

Seretse Khama. Image from Wikipedia

Seretse Khama. Image from Wikipedia

A curious and stunning piece of personal history lies behind the story of Botswana’s independence, which occurred in 1966. The heir to the chieftainship of the Batswana people, the nation’s predominant ethnic group, was in London in the years after World War II to study law while his uncle ruled the nation as a regent. The British had established their protectorate in 1885 after King Khama III had appealed to them in the face of rising threats from South Africa and other neighbors. With a population at the time of little more than 100,000 (now 2 million), Botswana would have been helpless in the face of invasion. Moreover, Botswana had mineral resources, including diamonds, that made the country a potentially attractive target. In the midst of all this, Seretse Khama (David Oyelowo), heir to the throne of this fragile country, managed to fall in love with an English working woman, Ruth Williams (Rosamund Pike), a typist.

A United Kingdom, a movie based on the book Colour Bar by Susan Williams, tells the story that followed from this unlikely romantic adventure. It is a little difficult at first to fathom exactly how these two become so strongly attracted to each other, but the story is based on real life, so we know they did. It’s just that it would be nice if the movie did a somewhat better job of making clear how that happened. It is clear enough that in post-war England, prejudice against black Africans remained widespread. Knowing this makes it important to better understand how Ruth Williams found the courage to face down family disapproval and societal racism to decide that, when Khama proposed to her on a London bridge, she was prepared both to move to a poor rural African nation and to assume the role of an African queen.

The disapproval occurred on both sides. Khama’s uncle, Tshekedi Khama, wanted him to divorce Willliams, and failing that, wanted to send him into exile to spare the country division over the issue. Khama refused to do either and insisted, against the advice of the British officials, most notably Alastair Canning (Jack Davenport), the condescending British liaison to Bechuanaland, that the case be presented to an assembly of the people, then all male. (It should be noted that Canning never existed. In the film he is a fictitious composite of various British colonial officials.) But in this format, we can already see the seeds of modern democracy in Batswana culture, an open forum in which people could hear and judge for themselves. Following the uncle’s denunciation of the marriage, Khama passionately makes his own case for remaining both king and the husband of his English mate, and after some tense moments of thought, the men side with him. Uncle Tshekedi moves on to form a new settlement where they no longer need to live together.

But then the machinations begin. British diplomats, worried about South African ambitions and opposition to interracial marriage, work behind the scenes to oust Khama anyway. Khama turns out to be no one’s fool; he notices that mining explorers are on Batswana land without permission and quietly enlists a British journalist to investigate, and it becomes clear that his nation may both be resource-rich and the target of those who would exploit it before Khama can assert the nation’s right to control those resources, which ultimately turn out to be diamonds. Meanwhile, the British are using the dispute between uncle and nephew to manipulate the situation for their own geopolitical advantage.

The story that follows shows both the workings of democratic dissent in the United Kingdom (the movie title is clearly a play on that name with reference to Botswana) and the dishonest nature of imperialism. Labor Prime Minister Clement Attlee seems bent on catering to South African wishes despite opposition within his own party. British officials lure Khama to Britain to negotiate a settlement, then ban him from returning for five years. Amid all this, the king and his wife must endure the burden of prolonged separation while she is pregnant and gives birth in Bechuanaland to their first child, a daughter. We watch her convictions and commitment grow as she blends in with the people she comes to love despite the skepticism many first felt about her.

Back in England, meanwhile, Winston Churchill, in a bid to return to power as prime minister, promises publicly to return the young king to his throne. Once his Conservatives regain a narrow majority in Parliament, however, he reverses course and declares a lifetime exile for Khama. Despite widespread adulation of his role in the fight against Hitler, there was a dark side to Churchill that wanted to cling to the glory of the declining British Empire. Increasingly desperate both to reunite with his wife and to save his country from these designs, Khama finally manages to get permission to return for one week to meet with his uncle and settle family affairs. Khama uses that opportunity brilliantly by convincing his uncle of the need for national unity. Overcoming the weight of tradition, they agree to forsake the traditional monarchy and seek independence with free elections, upending the British ban on Khama’s rule and setting the stage for eventual separation from the UK within the Commonwealth. In due course, by 1966 Khama was elected the first president but honored democratic principles and set the stage for a much better history than most other African nations have experienced. Moreover, the nation has largely lifted itself out of poverty, with average annual income rising from about $70 per year to nearly $20,000 today. A Texas-sized nation in southern Africa, two-thirds of which is Kalahari desert, has grown a substantial middle class and educated its citizens. Somewhere, there is a moral in this story. It strikes me that the moral centers on courage and leadership and vision, which are often in short supply in this world.

And all that means this movie deserves more attention than it will likely get, but I’d like to hope that it will get that attention anyway. It is a powerful antidote to much of what we still see happening in the world today. It reminds us that one can stand for dignity in politics and make change accordingly. And while you’re watching A United Kingdom, enjoy the dramatic South African scenery, the lively romantic plot, and the brilliant acting. It is a movie, after all.

 

Jim Schwab

The Voice of Identity

For many Americans, including numerous prominent Republicans, one of the more troubling phenomena in the 2016 presidential election was the rise of certain groups who seem to attach their own identity to resentment and rejection of those who do not fit traditional images in our culture. The frequently demonstrated reluctance of Donald Trump to distance himself from advocates of white nationalism or supremacy served only to reinforce a sense of unease about the direction our nation was taking. The situation raised some disturbing questions about who we are as a nation at the same time that it also revealed a very real sense of the loss of possibility among those who embraced the Trump messages. Before we hasten to condemn this trend, it is important to keep in mind that many of the people who launched Trump into the White House have felt a very real unease of their own, a feeling of losing their footing in what they experience as a stagnating economy. The feeling transcended party boundaries and went a long way toward explaining the surprising popularity of the Bernie Sanders candidacy in the Democratic primaries. This great stirring is far from over just because Trump won.

I do not raise this issue to reach any partisan conclusions or even to address it in any specifically political terms. But I was moved to think about it in part after observing some of the more blatant instances of racist prejudice in post-election interviews with the likes of Richard Spencer and his National Policy Institute. Spencer grabbed some attention with a speech that included the phrase “Hail Trump,” a barely veiled echo of “Heil Hitler,” and, according to a recent article in The Atlantic, made clear his dream is “a new society, an ethno-state that would be a gathering point for all Europeans,” and has called for “peaceful ethnic cleansing.” It is hard to imagine how ethnic cleansing can possibly be peaceful, so I think one can hardly be blamed for suspecting deceitful propaganda. No matter how many disclaimers the alt-right may use in trying to reframe its identity, the old stench of the Ku Klux Klan and neo-Nazi movements refuses to go away.

But I want to make a larger point and then delve into the very question of how we frame identity, and how it frames us. Our sense of identity can be both liberating and oppressive, both loving and resentful, thoughtful and downright stupid. Spencer, in a recent television interview, effectively expressed the notion of simply claiming his white identity in the same way that blacks take pride in theirs. Many on the alt-right take pains to note how much white people have contributed to our society as a means of expressing dominance. This is rather simplistic for the obvious reason that our society long was of predominantly European origin, so it stands to reason that most of our heritage bears that mark. But it is not nearly so simple as all that. The whole notion bears some dissection.

What has come to be identified as the African-American experience, for starters, resulted from a forced common experience of bondage in which most slaves lost any or most of their specific African heritages under circumstances that were not only unquestionably racist but involved violent subjugation as well. It is no accident that black slaves often readily identified with the biblical story of the Israelite release from slavery. Liberation movements throughout world history have played a role in forging new identities through struggle. The fact that the struggle has continued to this day in the form of civil rights battles has served only to strengthen those ties.

And yet—one needs only to observe the assimilation into American society of African and Caribbean black immigrants to realize that there are subtleties and variations in the African identity. President Barack Obama himself, the son of a white woman from Kansas and a Kenyan student at the University of Hawaii, struggled in his youth to establish his own sense of identity, which did not come from claiming slave ancestors in the Deep South. In current American society, one can see expressions of Ghanaian culture, as well as of Ethiopians, Nigerians, and Somalis, all arriving long after the most bitter civil rights and liberation struggles have been fought, seeking to establish their own ethnic identities in a very diverse America. The tapestry is ornate and continues to enrich American society with everything from new cuisines and artistic expression to new ways of understanding what attracts people to the American dream.

These variations and nuances extend to the frame of “white American” experience. Because what became the United States of America began with English colonies, the experience of early Americans was very English in nature—but not entirely. Early on, the British empire absorbed Dutch and French settlers into its universe, as well as a modest number of American Indians who intermarried. (It should also be noted that perhaps one-fourth of African-Americans have some American Indian ancestry, in no small part because of slaves escaping to Indian communities and integrating and intermarrying over time. See Black Indians for just one interesting exposition of this fascinating history.) Over two or three centuries, “white” America gradually absorbed more non-English elements, beginning with the Irish and Germans, and eventually including all sorts of largely non-Protestant immigrants from southern and eastern Europe as well as Lebanese, Turks, and others.

All these people brought with them unique cultural attachments. For example, Greeks brought not only their Orthodox church, but numerous specific perspectives on the world based on their own historic and philosophical outlooks, all tempered over time by new experiences in the New World. In many cases, those initial experiences included some discrimination and challenges in becoming American. Any serious student of American history is aware of such phenomena as the Know-Nothing movement of the 1840s and 1850s, a period when factory doors often sported signs indicating that “Irish need not apply.” Tensions boiled over at times, including one notable instance in Chicago in 1855 known as the Great Lager Beer Riot. Know-Nothing Mayor Levi Boone sought closure on Sundays of the pubs and bierstuben that the Irish and German workingmen patronized, and a confrontation erupted. Boone became a one-term mayor, and his initiative came to naught.

The targets of white-on-white discrimination shifted over time into the early and even mid-20th century, as assimilation proceeded and various nationalities won grudging acceptance. American literature is replete with very personal interpretations of these experiences from Norwegians, Lebanese, Greeks, Russians, and others trying to find their place in American society. One astute student of the subtleties of this evolution, Mel Brooks, generated the biting and wickedly comic satires Blazing Saddles. I have long felt that movie, which I have watched several times, offers far more insight than meets the unlearned eye into the sometimes explosive mixture of influences that shaped the American West. My own discerning eye for the subtleties of this movie came after living in Iowa for more than six years and researching a book on the farm credit crisis, as well as marrying a Nebraskan, all of which made me very aware of the diverse ethnic communities that comprise much of the West. Rural America is not nearly as monochrome as many urban Americans imagine it to be.

Let me return briefly to the phony vision of the alt-right. What I have just described should make abundantly clear that the notion of “white identity” can have only one purpose. That purpose is white supremacy and the oppression of minorities because the overall “white” experience in America is itself so diverse and has evolved so far from its English colonial roots that the only possible meaning one can attach to this “white identity” is that of suppression of any other form of identification with the meaning of “American.” I also do not think a blog article like this can do more than scratch the surface of this subject. Whole books have been devoted to the formation of personal and collective identity in the American melting pot without successfully exploring all the nooks and crannies of the issues involved. Nonetheless, I strongly believe we must keep this subject open for further exploration. We have little choice if we want to understand both ourselves and what is happening around us.

I also want to make clear that I do not believe that Donald Trump is endorsing white supremacy. What troubles me is his willingness to exploit this sentiment to advance his political ambitions. Many of the obvious splits within the Republican party had as much to do with the discomfort of Mitt Romney, John Kasich, John McCain, and the Bush family, among others, with this exploitation of prejudice as with any other stance that Trump took. These past Republican leaders simply found themselves unable to stomach such intolerance. Trade and foreign policy issues are fair game in a presidential contest, but for reasons related to his own view of the imperative of winning at any cost, there is little question that Trump took the low road in making his arguments. That choice will leave him mending fences for the next four years if he truly wants to be president of “all the people.”

Ultimately, our collective national identity is a composite of the many individual identities we construct for ourselves. Some of us construct these identities carefully and deliberately over many years, and others simply accept inherited attitudes, privileges, or resentments. But one of the central claims of the conservative right has been that America has traditionally been a Christian nation. That is a position that, in some respects, also ignores the freedom of religion that is enshrined in the First Amendment, which includes the right of people to observe other faiths or no faith at all. But I would prefer to confront white identity on Christian grounds both because I am willing to claim Christian identity and because real Christian faith flatly excludes white identity: “For in Christ there is no longer Greek nor Jew, slave nor free, male or female.” (Galatians 3:28) Saint Paul did not need to add “black nor white” to make his point perfectly clear. The only thing that is remarkable is how often this simple point is missed or ignored.

Another piece of Christian wisdom is well known and comes directly from Jesus (Luke 12:48), that from those to whom much has been given, much also is demanded. I can think of few things more appalling than to waste one’s life and talents disseminating hatred and bigotry in a world badly in need of greater love and understanding. An honest search for our collective or personal identity demands both an open mind and respect for our fellow citizens. I can think of nothing that would ever alter my perspective on that final observation.

Jim Schwab