Football and Religion

Back in high school, I was a member of an excellent A cappella chorus, whose director was nationally known and whose repertoire ranged from Broadway show tunes to Russian liturgical music to an ancient Greek hymn to Apollo.  All our music was well received, but a special crowd favorite was when we sang a unison chant of The Lord’s Prayer at assembly each week.  Lacking any social sensitivity at the time – I was a true nerd – it never occurred to me that several of my Jewish friends might have been bothered by listening.  It was just another one of our numbers as far as I was concerned, and no one ever said anything.  I suspect both my Jewish and Christian friends regarded it much the way I did, as just music, but I do not know for sure, because like it or not, they never would have spoken.

We nowadays have several Orthodox Jewish friends whom we regularly see.  One of them, a woman in her mid-eighties, feels pain to this day from having to sit in homeroom in her Baltimore public school each morning while the class around her recited The Lord’s Prayer.  To her it was an offense repeatedly rubbed in, from which she still bears a grudge.  She was not required to recite it herself, only to listen as others did, but to her it was a symbol of religious oppression.

A controversial court case this year arose when cheerleaders in the small Texas town of Kountz, who regularly waved banners at games with messages such as “Scalp the Indians” (itself about as socially insensitive as I was back in high school), decided to replace the banners with encouraging religious messages.  When the superintendent banned the practice, the cheerleaders (or, as I suspect, their parents) sued, insisting that they, the cheerleaders, waved the signs voluntarily and without direction from the school, and the school had no right to stop them.  With support from the Governor and a temporary injunction from a Texas court, the practice continues.  The temporary injunction was based on the court’s view that students do not shed their Constitutional rights when they enter a school house.  Whether that view would hold on appeal is problematic.

I’ve mentioned before about the distinction between adult Liberty to pursue one’s own life goals without government hindrance, but responsibly mindful of the rights of others sharing the society, versus the teenage desire for Freedom from all restraint without regard to the effect on others.  It’s part of growing up.  The Constitution and the Declaration of Independence both promote Liberty, not Freedom.  This case is awkward in regard to that distinction.

The unrestricted freedom of our own thoughts and religious beliefs is among our most precious rights, as is the right to express such beliefs.  Freedom to practice religion is written into the Constitution.  About that there is no controversy.  It is when we enter a room, or stadium, with others, that questions arise.  There we are dealing with issues of expression rather than belief.  We’ve all been to parties or dinners where our spouses have reminded us beforehand to be careful about what we say about religion or politics, because some of those who will be there will be offended.  We treat the space as a kind of neutral ground, and express our opinions responsibly.  We do that because the others there are our friends, and we care about not offending them.  It is one step further to treat strangers, or all classmates, as our friends, but it is a step worth taking.  Christian doctrine, which the cheerleaders are striving to practice, tells that the Apostle Paul wrote, “If because I eat meat it causes my brother to do wrong, then I will not eat meat…”  Does the anger and frustration of those feeling religiously oppressed qualify as the “doing wrong” that must be prevented under that doctrine?  Aside from that, simple civility would say much the same about voluntary sign waving when alternatives are available.  Signs of encouragement that are not overtly religious should be easy to come up with.  There’s the prohibition in Constitutional law against “shouting fire in a crowded theatre.”  And there’s the nexus implied by the cheerleaders being perceived by the crowd as agents of the school, whether they themselves feel that way or not.  Where does that all fit into the Kountz picture?  The courts, and those serious about their religious belief, may have their hands full on this one.

However the courts may finally hold on this one, the cheerleaders would do well to consider the silent voices in the crowd; even in the small Texas town of Kountz there may be those who are oppressed for a lifetime by having always and everywhere to listen to or view beliefs contrary to their own, knowing that any objection on their part would bring with it social ostracism.  Football fields are neutral places for recreation, not pulpits, where even the strangers seated next to us should be our friends.

Knowing the Territory

I love Meredith Wilson’s great musical, The Music Man, and one of my favorite spots in it comes right at the start, when the chorus sings that great argument song, “You can talk all you want. But it's different than it was. No it ain't, no it ain't. But you gotta know the territory. Shh shh shh shh.”  That pretty much describes the Republican Party these post-election days.  Conservatives are wandering hurt, bewildered, after losing a great battle and perhaps a war, and they’re wondering how it happened.

The explanation is easy if you remember your history, and conservatives should. It’s appropriate to recount it now, since yesterday was the anniversary of the speech by the first great Republican leader, Abraham Lincoln, that commemorated the Battle of Gettysburg, (and besides, I love to tie together oddly-matched metaphors.)   Michael Shaara’s great historical novel about Gettysburg, The Killer Angels, makes the reason very clear.  Befuddled about the battleground and the location of the Union army by the antics of their cavalry leader, JEB Stuart (the Tea Party?), who was off having fun circling the Yankees and whooping a lot, the Confederate army arrived only after the Union army had already seized the high ground. They had to spend three days in futile charges uphill at entrenched Union positions.  In a sense, the battle itself, great and fierce as it was, was only an aftermath; for the Confederates, it had been lost before it began.  Without the eyes of Stuart’s cavalry, Lee and his generals hadn’t known the territory well enough to position themselves effectively.  General Longstreet pretty much had the problem figured out, but Lee’s pride prevented him from listening.

Of course, the bigger problem for Republicans is that they can’t agree on what constitutes high ground.  A major wing of the party, the social conservatives, keeps insisting the high ground is faithful adherence to principles like anti-abortion, opposition to gay marriage, opposition to illegal (?) immigration, etc.  The moderate conservatives, scouting the territory now and for the future, argue that those are the high grounds of the past and no longer appeal to the contemporary electorate.  Meanwhile fiscal conservatives argue for the austerity of their depression era upbringing while moderates reason that some give and take on taxes and regulation is needed to satisfy modern voters.  The conservatives are still, to paraphrase Keynes’ memorable phrase, mentally the slaves of long-dead moralists and economists, while the moderates have not yet worked out their logic for dealing with change. Their real argument is over whether social virtues are eternal and immutable or subject to changing with the times.  “If it was good enough for grandpa…” But of course, that is an argument settled many times and in many ways in countless other societies; the real social virtues are those of recognizing and honoring both the intrinsic value and the autonomy of other people.  They last and do not change, but specific positions on narrow issues are soon left behind on the ash heaps of history.  The purpose of taking a political position at any time should be to address a pressing need of people of that time, and those needs change with time.

The conservatives have forgotten that in human history, change is inevitable. Any success at what you’re doing now will beget some change in the future.  The issue is not how to stop disagreeable change.  It is how best to manage its pace and direction.  It is “how not to throw the baby out with the bath water.”  Traditionally, the conservative solution to the problem was to favor careful, incremental change, but change nevertheless, while liberals favored more rapid progress.  But the pace of societal change has itself quickened.  The reasonable incrementalism of our grandparents is like no change at all today, while our grandparents’ rapid change is today’s incrementalism.  Republicans need to quicken their pace as a party to keep up with society, or they will be left behind.  That would be a shame, for adequate change management to address changing social needs does require both the rapid and the incremental points of view, sometimes one way, sometimes the other.  Supreme Court Justice Souter in an address at Harvard noted that both the much castigated “Separate But Equal” decision of 1904 and the apparently opposite “Brown v. Board of Education” decision in 1954 were appropriate recognitions of the maximum change absorbable by the pace of social change for their times.  In his “Letter from the Birmingham Jail”, Martin Luther King, Jr. recognized that the pastors of Birmingham were honorably seeking incremental improvements, but argued that the time and circumstances demanded immediate and drastic change.  Different times, differing resolutions.  Knowing the territory is what counts.

Madison's Vision

In troubled times it’s somewhat useful to look back at what our founding fathers intended to happen in the first place.  That’s why I dearly love the Federalist Papers, both for their historical value and for their insight into our contemporary affairs.  James Madison is the founder I appreciate most, for his prescient understanding of just the sort of things we’re going through today.  The major author of our Constitution (Jefferson was not even there at the time and Washington couldn’t be concerned with details), Madison reasoned out carefully each feature, persuaded others to his view and equally carefully explained, along with Hamilton and Jay, the reasoning that led them to the form it took.  Nowhere is he more a contemporary of ours than in Federalist #10, where he lays out his vision for the management of contending factions.

Madison first notes that human differences inevitably lead to contending factions, and that pure democracy is ineffective in controlling the strife likely to result.  He observes that the rock on which democracy has foundered more than any other is inequality of incomes.  That is the issue most likely to generate contentious factions.  The only way to avoid factions totally is through loss of liberty.  The legislature of a republic works best to manage it, for the decision makers must represent differing points of view but be small enough in number to work together toward resolution. And, here is a key point, a geographically large and diverse republic fares best, for it is best equipped to subdue the greatest danger, the tyranny of a majority unwilling to compromise.  The larger the republic, the better equipped it should be for wise decision making through the meeting of contentious minds.  Though Madison didn’t explicitly say it, that implies that a continental republic with great ethnic diversity is perhaps the best equipped of all.  Diversity is the healing force which maintains the health of the republic.

The election we have just concluded was notable for the emergence of a new political landscape in which, for the first time, no one voting bloc dominated.  The Young, the Elderly, Women, Latinos, African-Americans, Asian-Americans, Southerners and Midwesterners, Investors and Debtors, Gays and Old White Men all had their say, and the winners were a coalition of several oddly matched groups.  Or rather, the winners were all Americans, for the results reflect Madison’s vision of what the Constitution and the Republic are here for in the first place.  The newspapers report that some conservatives are distraught, mourning the death of the America they feel is their home.  But other Americans were celebrating the birth of the America they had been waiting all their lives for.

The real message of the election is not a premature death, but the attainment to adulthood of the American Republic, in a form very like that intended by Madison in the beginning.  It is now one in which compromise between factions is no longer an option.  It is a necessity.  As Madison cautioned, the first great issue to be resolved is our growing inequality of incomes.  Lack of resolution of that issue by itself will destroy whatever hope we have for success in dealing with the other great issues of our times.  Yes, the Deficit is important, and to me Climate Change is perhaps the greatest and most urgent issue of our times.  But the health of the Republic is what enables solution of other issues, and that health depends on a common acceptance of the Rule of Law, which in a republic depends on general acceptance of fairness in government. Acceptance of resolutions between contending factions depends on that.  Excessive differences in outcomes for those who play by the rules is the surest way to destroy that sense of fairness.  As a finally adult republic, it is time for us, in the upcoming Congressional session, to put away the childish political behaviors of our past to reach out for the mature cooperation that will ensure our future together.  Any group, liberal or conservative, that stakes its agenda on an unwillingness to compromise will soon be a relic of the past.

Problem Solving Government

Well!  The silly season is over and the nation can return to serious business.  Gone are false issues like “Is the government too big?” (size is determined by what the task is, and what are appropriate tasks for government is never seriously discussed during an election) and “That’s too European”, debates that obscure rather than illuminate, endless analyses by talking heads about meaningless nuances in polls, etc.  The problem of course is that election news is dominated by statisticians and politicians and media people striving for a line, any line, that will create the adrenaline rush we’ve all grown so addicted to.  The Washington Post actually got down to a serious article on alternatives for dealing with climate change (a subject on which politicians have been strangely quiet for months), on Election Day. 

Now we can work on the problems.  Of course, the first one is that many of our elected politicians don’t really understand the problems.  I cringe when some congressman exclaims, “but evolution is only a theory”, then goes home to take medicine tested for safety and effectiveness under rules that come out of evolutionary principle.  There’s always some of that around.  But part of the problem is because of something that organizational sociologists call “trained incompetency.”  That’s when one’s learned occupational values and methods make you blind to problem definitions and solutions that are not usable within the skill set of your occupational training. It’s a little like, but not the same as, the economist’s “If your only tool is a hammer, the whole world looks like a nail”, only in this case, your occupation makes you blind to all the other tools lying around, and to the fact that the solution might involve growing a garden.  Lacking understanding of the actual problems, like climate change and crumbling infrastructure and the looming impacts of robotic manufacturing and people starving while the equivalent of a whole state’s corn production is turned into soft drinks, the politicians occupy themselves with what they understand - the mechanics of legislating, filibustering without actually filibustering, passing budgets in one house they know will go nowhere in the other house, etc..  England’s famed Prime Minister, Lloyd-George, once was asked by a young member whether knowledge of Latin was required to serve well in the Parliament.  Lloyd-George’s reply was, “No.  It is necessary to have forgotten Latin.”  And sometimes it’s necessary to have forgotten the nuances of Robert’s Rules of Order.  The trained ineptitude of legislators is measured as much by the legislation not even introduced as by that that passes or fails, and much has not been introduced.  The inability to address the problems extends also to the Supreme Court, as witnessed by the recent Citizens United and Lily Ledbetter decisions.  Justice Holmes would have cringed at the current Court’s inability to deal with real world consequences.

A legislature filled mainly with lawyers is apt not to treat all that seriously a lack of high-speed internet access among the poor, or the danger of drought (and what to do about it) in the Midwest, or rail alternatives for decreasing fuel consumption, etc., etc..  I say mainly: I realize that some members come from backgrounds other than law, but the proceedings seem dominated by those with legal backgrounds,  I have no grudge against lawyers; one of my sons is a highly successful lawyer and I’m very proud of him.  The law is a valuable and an honorable profession.  And a legislature filled mainly with engineers would be as blind to a different set of problems.  But, in the language of business, specialists should be on tap, not on top. That should also be the case in the legislature, and the law is a specialty there also, not its purpose.  Of the four faces on Mt. Rushmore, only one, Lincoln, is the face of a practicing lawyer.  Jefferson studied the law but spent his life doing other things.  Neither were any of them, by the way, outstanding businessmen.  Yet some of our finer Presidents, Wilson and LBJ come to mind, began with careers in education.  Half the delegates to the Constitutional Convention were ministers.  It is no coincidence that other nations which have far more diverse and technically knowledgeable legislators than the U.S. are making substantial progress on urgent issues we seem unable to address.  The third world will eventually make far better use of solar energy than we are likely to. 

America’s problem with a mainly-lawyer legislature is strangely and almost uniquely American.  De Tocqueville commented on our pervading reverence for the occupation; perhaps we substitute rule by lawyers for rule of law and think that will work for planning our infrastructure needs.  FDR, after his experiences with the phenomenon, exasperatedly commented that “The Constitution was not written for lawyers.”  That the focus of the legislature should be on solving problems rather than debating legislation seems to be a blind spot we have always had.  In part at least, it comes from our national ideology that the impact of government on that part of the “real world” we label as private sector should be minimal.  But of course, having an impact for the better on all of us is part of the purpose of government.  “The government which governs least governs best” should be understood in the context of the least action which effectively solves the problem.

Now, at the start of another four-year cycle seems the time we should begin thinking of how best to enable problem solving in  the legislatures.  Fareed Zakarias has proposed establishing expert Commissions, like the Military Base Closing Commissions, whose recommendations must be accepted or rejected by Congress without amendment, on topics ranging from climate change to transportation.  Devising reasonable term limits would be a start on structural change.  Most legislators these days seem to divide their time between filibustering and fund raising.  Some ways and means are needed to short circuit that so that legislators actually have time to read the legislation they argue about and to be educated on the issues.  Changing the term of members of the House to three, rather than two, years might be another structural start.  We generally decry one-issue candidates, but but a few one issue ones such as an engineer with a burning passion to improve the transportation systems or communications systems of this nation could be valuable.  Perhaps professional societies might nominate members for consideration by voters.  Teachers Unions do that now for school board elections.   The qualifications of judicial nominees are reviewed in a non-binding way by the American Bar Association.  Why should not the American Academy of Science review proposed members of the science committees of congress?  Perhaps we should even consider constitutional changes that add something besides just having lived to a certain age to the qualifications for congress, though what those those qualifications might be would require wisdom that is perhaps beyond us.  Fewer members of the House with higher qualifications might be a help.  But the real need is for the American people at the congressional district level to recognize that in this complex society of ours, adequate congressional service requires more than average understanding of the issues; that will be a long time coming.  But other countries have managed to do it; we can too.

A Common Humanity

It’s always interesting when four authors, coming from separate disciplines and writing with unrelated perspectives on differing topics, converge in their conclusions on the same larger issue. It gives one the urge to stand upon his soap box and philosophize about wise men and elephants. You remember: several blind wise men each touch a different part of an elephant and arrive at entirely contrary conclusions about its nature.  Joseph Stiglitz, economist, writes in The Price of Inequality about how we are evolving to a Plutocracy through the constant heaping up of small inequalities until they become one great inequality. The villain is unregulated focus on market efficiency. Thereby, he writes, we endanger the socioeconomic future of our entire society.  Michael Sandel, ethicist, writes in The Moral Limits of Markets about how we are “commodifying” everything so that anything can be traded on one or another kind of market, and thus are corroding our morality and losing sight of the fact that markets are simply a tool for our prosperity and not the determinant of our existence.  We have lost sight of the fact that some "goods" are intrinsically not economic ones.  Charles Murray, sociologist, writes in Coming Apart: the State of White America, 1960 – 2010 that we are fragmenting as a society into socioeconomic bubbles, between which lifestyles vary so drastically that understanding and communication are impossible.  Our perks and luxury goods divide us in a way no guarded fences could.  And J.D. Trout, cognitive scientist, writes in The Empathy Gap of how, in American society, our culture causes decent people to ignore indecent degrees of inequality and suffering.  He advocates the development of psychologically sensitive social policies that correct for the deficiencies of human nature.

The larger issue they all nibble at the edges of is, “what does it mean to share a common humanity?”  That’s the elephant in the room.  For the answer we give to that question shapes our social policies, the forms and purposes of our governments, and how we treat each other in a crowd at the shopping mall.  Science fiction authors have been dabbling with the question for the last 100 years, since H.G. Wells posited a “War of the Worlds” that caused us first to think, what if others really different from us are out there: what would the differences be? They soon concluded, in sagas like Asimov’s Foundation Series, that the fundamental nature of being human has nothing to do with color or shape, and is not even defined by whether one is born or manufactured.  The ultimate hero of the Asimov series is a robot.  Nor is it defined by one’s place on the socioeconomic scale.

That issue was already being worked on, well before the science fiction writers got hold of it.  In the 19^th century, the response of de Tocqueville to Marx’s Das Kapital was, “I detest those great theories, which by relegating human history to the progress of one great idea, remove Man from the history of Mankind.”  In the 18^th century, the great religious reformer John Wesley wrote, “One great reason why the rich in general have so little sympathy for the poor is because they so seldom visit them. Hence it is that . . . one part of the world does not know what the other suffers.”  Both Wesley and de Tocqueville, along with Marx, were reflecting the recognition of a common humanity that rose above social systems and our individual places in them. That idea had begun its emergence ever since the Age of Exploration had brought us into contact with peoples and cultures so unlike us that at first we doubted that we shared the same family tree. 

Now in our own confused times, we are learning new lessons.  Apart from our day-to-day dealings with potential horrors and catastrophes like global climate change and a Middle East-wide civil war (for that is what it is), in this still-new 21^st century we must face and conquer two great human challenges.  We must learn to recognize that our true humanity is not only a set of inborn traits, it is a learned characteristic, shaped by our culture as much as by our genes: that is the insight we gained from the ruminations of 20^th century science fiction, and from 20^th century science.  We are what we teach ourselves and each other to be.  Second, we must learn how to reshape our politics and social institutions, including our economics, to enable the practice of a common humanity.  We can no longer ignore others who are different, and seek to shape society to fit only our own needs.  Simply the presence of global epidemics will prevent that.  Resolutions will include day-to-day matters like appropriate business regulation and global issues like the massive human migrations that will be a characteristic of our century.  They will also involve resolving questions about whether stratified human societies, separated between great wealth and abject poverty will be a wave of the future or a relic of the past.  We humans have come as far as we can as isolated individuals, buffered by weapons and prosperity from the sufferings of others.  Our future will be either a shared one, or a return to the Dark Ages of the past.  The French have an old saying, that the primary task of each generation is to save civilization from the barbarians of the next generation.  We need to get to work.