“Targeted Demobilization Of Minority Voters”: The Most Disgraceful Practice In American Politics Today
It’s called “targeted demobilization of minority voters.” The phrase comes from Perspectives on Politics, a leading journal published by the American Political Science Association. December’s issue includes a sobering article by Keith G. Bentele and Erin E. O’Brien titled, “Jim Crow 2.0? Why States Consider and Adopt Restrictive Voter Access Policies.” The abstract tells the basic story:
Recent years have seen a dramatic increase in state legislation likely to reduce access for some voters, including photo identification and proof of citizenship requirements, registration restrictions, absentee ballot voting restrictions, and reductions in early voting. Political operatives often ascribe malicious motives when their opponents either endorse or oppose such legislation. In an effort to bring empirical clarity and epistemological standards to what has been a deeply-charged, partisan, and frequently anecdotal debate, we use multiple specialized regression approaches to examine factors associated with both the proposal and adoption of restrictive voter access legislation from 2006-2011. Our results indicate that proposal and passage are highly partisan, strategic, and racialized affairs. These findings are consistent with a scenario in which the targeted demobilization of minority voters and African Americans is a central driver of recent legislative developments…. [emphasis added]
Bentele and O’Brien’s statistical analysis of 2006-2011 data makes plain what was already pretty obvious. Republican governors and legislatures have sought to hinder minority turnout for partisan purposes. States were especially likely to pass restrictive voting laws if Republicans were politically dominant, but where the state observed rising minority turnout or where the state was becoming more competitive in the national presidential race. Variables that capture the strategic value to Republicans of minority voter suppression are more powerful predictors of restrictive voting legislation than is actual incidence of voter fraud.
This is the most disgraceful and toxic practice in American political life. It’s out there. It’s blatant. I keep waiting for decent conservatives to speak out against this stuff. Now that would be a Sister Souldjah moment worth watching. So far, no takers.
Memories of these efforts will darken the Republican Party’s reputation for many years. It certainly should.
By: Harold Pollack, Ten Miles Square, The Washington Monthly, December 30, 2013
“An Assault Upon The Very Notion Of Secular Law”: Corporate Owner’s Religious Beliefs Stop At Their Employees’ Doctors’ Offices
The Hobby Lobby case, which the Supreme Court agreed last month to hear, shouldn’t only scare you if you’re a woman concerned about reproductive rights. It should scare you if you’re an American concerned about civil rights and the very principle of secular law. The Hobby Lobby case threatens to extend corporate personhood to allowing companies to force employers’ religious beliefs onto individual employees, deny them health care, and opt out of laws they don’t like.
Last week, the Supreme Court agreed to hear two cases – Hobby Lobby Stores Inc. v. Sebelius and Conestoga Wood Specialties Corp. v. Sebelius – challenging the Affordable Care Act’s requirement that employer-provided health plans included birth control coverage. Previous court rulings have been all over the map, including one in Hobby Lobby’s favor from the shorthanded 10th Circuit here in Denver.
The companies object to certain forms of birth control because the “religious beliefs” of their owners forbid them from covering contraceptives that prevent implantation of a fertilized egg and thus in their minds are “abortifacients.”
Unfortunately for their women employees, the companies’ “science” is in line with those who think people and dinosaurs walked the earth at the same time. According to a friend of the court brief filed in the Hobby Lobby case by Physicians for Reproductive Health, the companies “fail to cite any scientific authority for their assertions that any FDA-approved contraceptives are abortifacients … there is no scientific evidence that emergency contraceptives available in the United States and approved by the FDA effect an existing pregnancy. None, therefore are properly classified as abortifacients.”
Pregnancy itself is a complicated concept, as is the science of contraception. According to Jessica Arons of the Reproductive Health Technology Project, “Contrary to popular belief, pregnancy does not occur in a ‘moment’ of conception within hours of intercourse, but rather over a span of several days. An embryo can be present in a woman’s body for up to 9 days before she becomes pregnant.” Approximately 50 percent of fertilized eggs never implant, so Mother Nature is a pretty thorough abortionist by Hobby Lobby’s definition.
Also worth noting: the employer birth control coverage mandate didn’t come from the Obama administration. Most of it has been law well over a decade. According to Mother Jones:
In December 2000, the Equal Employment Opportunity Commission ruled that companies that provided prescription drugs to their employees but didn’t provide birth control were in violation of Title VII of the 1964 Civil Rights Act, which prevents discrimination on the basis of sex. That opinion, which the George W. Bush administration did nothing to alter or withdraw when it took office the next month, is still in effect today.
The difference now is that contraceptive coverage falls under the umbrella of the Affordable Care Act, and is covered with no or little out of pocket costs.
Hobby Lobby and Conestoga Wood aren’t individuals or churches. They are corporations. Nobody is stopping them from practicing their religion or forcing them to use the pill or get an IUD. But their religious beliefs do not entitle them to make those decisions for their employees – their beliefs stop at their employees’ doctors’ offices. None of these personal, private health care decisions by workers are any of Hobby Lobby’s damn business.
What if these companies decided they didn’t want to cover AIDS drugs? Or plans that included blood transfusions? Or that their religion forbade them hiring different races or abiding by wage and hour guidelines? Where does it stop?
This is why these two cases are so dangerous: if a company can invoke religion to exempt itself from a law it doesn’t like, it destroys the very notion of secular law. And it turns employees into chattel whose personal, private health care decisions are owned by their employer.
By: Laura Chapin, U. S. News and World Report, December 6, 2013
“A Sunday Has Come, A Sunday Has Gone”: How Will We Remember The Birmingham Church Bombing?
When Emily Raboteau, daughter of famous historian Al Raboteau, traveled with a group of undergraduate students to Birmingham, Alabama, she met Chris McNair, a man haunted by the past. McNair is the father of Denise, who died at the tender age of 11, fifty years ago on September 15, 1963—one of four girls killed by the bomb that rocked the foundations of the city’s Sixteenth Street Baptist Church.
Only three weeks after the March on Washington, when Martin Luther King Jr. had shared his dream of a future where young white boys and black boys, white girls and black girls, would hold hands, Denise McNair, Addie Mae Collins, Cynthia Wesley, and Carole Robertson were denied that future.
In her remarkable Searching for Zion, published earlier this year, Raboteau describes McNair’s shrine to his daughter’s memory: “a pair of black patent leather shoes and matching purse, a charm bracelet, a tiny two-inch child’s Bible, a blue floral handkerchief, and the jagged piece of concrete removed from her skull.” When one of the students asked if Mr. McNair had forgiven the white supremacists who took his daughter’s life, his answer was righteous rage.
God, McNair said, “would destroy Alabama by wiping it clean with His hand.”
In the realm of our public memories of the civil rights movement, could anything be more un-King-like? Wasn’t the civil rights movement about reconciliation and hope? Wasn’t it called the March on Washington for Jesus and Forgiveness? (Nope, it was for “Jobs and Freedom.”)
Three weeks ago, we were celebrating the March on Washington; we were watching and listening to King as we do each January on Martin Luther King Jr. Day, a holiday created in the conservative era of Ronald Reagan’s presidency. This year was precious, for it marked the fiftieth anniversary and we commemorated the day with another march, televised like the one in 1963. But on this occasion we discussed and judged it in Twitter feeds, Facebook accounts, and on a host of 24 hour news programs.
How do we balance King’s dream with McNair’s nightmare in our supposedly post-racial and now-digital age? We still live in a country of freedom dreams and violent nightmares.
The nation has a black president and the outpouring of joy in 2008 was hard to quantify, but young black men are still murdered and imprisoned in epic numbers. We have rising integration in schools and businesses, but Christian churches lag behind tremendously—and often fuel the fires of other racial conflicts and controversies.
And as we go, the digital and media realms allow for increased chatter about all of it, leaving some of us to wonder if the democratic cacophony actually encourages hate.
After that church bombing a half century ago, Americans seemed to have more questions than answers. With the tools of their time they spoke into the sadness. King went to Birmingham and eulogized three of the deceased girls. He told the mourners that the girls “did not die in vain” and the crowd responded “Yeah!” He told them that “God still has a way of wringing good out of evil” and the people said “Oh yes.” But there would be no Lazarus moment—Mary and Martha would still have to mourn.
When Reinhold Niebuhr addressed the bombing, he sighed that “we have to admit first of all that we have miserably failed to give the Christian message a real content.” The white churches, Niebuhr intoned, “have failed.” Anne Moody, the young civil rights activist, made a striking declaration: if God was white, she was done with him. But if when she got to heaven she found out that God was black, she would “try my best to kill you.”
In 1964 folk singer Joan Baez lamented the limits of song in Richard Fariña’s “Birmingham Sunday“:
A Sunday has come,
A Sunday has gone,
And I can’t do much more
than to sing you a song.
How will future generations remember our time? Fifty years from now, my guess is that most Americans will once again remember the March on Washington with pride. Those who hear about the Birmingham church bombing will experience a sense of sadness. “Birmingham Sunday” will still be available on Youtube (or whatever new technology there is) and Sixteenth Street Baptist Church will still host memorials. The March will loom larger, but Birmingham will still haunt the nation.
What great sermons, theological statements, social activist spiritual ruminations, or musical interventions will be recalled of our trials and tribulations? Will there be a song to lament Trayvon Martin that will move us fifty years from now? Will there be a preacher who stands amid the crisis and prophetically reveals a way from despair to hope? And in what media will it be recalled: cinematically? musically? can web pages hold these kinds of memories?
I hope we can remember Denise McNair, Addie Mae Collins, Cynthia Wesley, and Carole Robertson not simply for dying, but also for living. They played, they giggled, they went to school and church. We may not have videotape of them leading a march or Facebook accounts where they had posted pictures, yet they can still be present in our collective imaginations as more than the tragedy of collateral damage. When we consider making a better America, perhaps we can make it for young boys and girls who are very much like them.
By: Edward J. Blum, Religion Dispatches, September 10, 2013
“The Most Dangerous Negro”: Daring To Dream Differently And Imagining Something Better
The Rev. Dr. Martin Luther King Jr.’s “I Have a Dream” so disturbed the American power structure that the F.B.I. started spying on him in what The Washington Post called “one of its biggest surveillance operations in history.” The speech even moved the head of the agency’s domestic intelligence division to label King “the most dangerous Negro of the future in this nation from the standpoint of Communism, the Negro and national security.”
Of course, King wasn’t dangerous to the country but to the status quo. King demanded that America answer for her sins, that she be rustled from her waywardness, that she be true to herself and to the promise of her founding.
King was dangerous because he wouldn’t quietly accept — or allow a weary people to any longer quietly accept — what had been. He insisted that we all imagine — dream of — what could and must be.
That is not the mission of politicians. That is the mission of a movement’s Moses.
And those Moses figures are often born among the young who refuse to accept the conditions of their elders, who see injustice through innocent eyes.
King was just 34 years old in 1963.
As President Obama put it Wednesday:
“There’s a reason why so many who marched that day and in the days to come were young, for the young are unconstrained by habits of fear, unconstrained by the conventions of what is. They dared to dream different and to imagine something better. And I am convinced that same imagination, the same hunger of purpose serves in this generation.”
So now, America yearns for more of these young leaders, and in some ways it has found some, not just in the traditional civil rights struggle but also in the struggles to win L.G.B.T. rights and to maintain women’s reproductive rights.
Yet there remains a sort of cultural complacency in America. After young people took to the streets as part of the Arab Spring, many Americans, like myself, were left wondering what had become of American activism. When was the last time our young people felt so moved that they took to the streets to bring attention to an issue?
There were some glimmers of hope around Occupy Wall Street and the case of Trayvon Martin, but both movements have lost much of their steam, and neither produced a clear leader.
So as we rightfully commemorate the March on Washington and King’s speech, let us also pay particular attention to the content of that speech. King spoke of the “fierce urgency of now,” not the fierce urgency of nostalgia.
(I was struck by how old the speakers skewed this week during the commemorations.)
What is our fierce urgency? What is the present pressure? Who will be our King? What will be our cause?
There is a litany of issues that need our national attention and moral courage — mass incarceration, poverty, gun policy, voting rights, women’s access to health care, L.G.B.T. rights, educational equality, immigration reform.
And they’re all interrelated.
The same forces that fight to maintain or infringe on one area of equality generally have some kinship to the forces that fight another.
And yet, we speak in splinters. We don’t see the commonality of all these struggles and the common enemies to equality. And no leader has arisen to weave these threads together.
Martin Luther King was a preacher, not a politician. He applied pressure from outside the system, not from within it. And I’m convinced that both forms of pressure are necessary.
King’s staggering achievement is testament to what can be achieved by a man — or woman — possessed of clear conviction and rightly positioned on the side of justice and freedom. And it is a testament to the power of people united, physically gathering together so that they must be counted and considered, where they can no longer be ignored or written off.
There is a vacuum in the American body politic waiting to be filled by a young person of vision and courage, one not suckled to sleep by reality television and social media monotony.
The only question is who will that person be. Who will be this generation’s “most dangerous” American? The country is waiting.
By: Charles M. Blow, Op-Ed Columnist, The New York Times, August 28, 2013
“An American ‘Hyphenated’ Idiot”: Bobby Jindal Blames Racial Inequality On Minorities Being Too Proud Of Their Heritages
One day after thousands rallied at the March on Washington 50th anniversary demonstration, Gov. Bobby Jindal (R-LA) pitched the Republican civil rights vision…by criticizing minorities for not assimilating into American culture.
In a Politico op-ed Sunday, Jindal lamented that minorities place “undue emphasis” on heritage, and urged Americans to resist “the politically correct trend of changing the melting pot into a salad bowl” comprised of proudly ethnic identities.
Jindal insisted that, “while racism still rears its ugly head from time to time” since Martin Luther King Jr.’s iconic “I have a dream” speech, the major race problem facing modern America is that minorities are too focused on their “separateness”:
Yet we still place far too much emphasis on our “separateness,” our heritage, ethnic background, skin color, etc. We live in the age of hyphenated Americans: Asian-Americans, Italian-Americans, African-Americans, Mexican-Americans, Cuban-Americans, Indian-Americans, and Native Americans, to name just a few.
Here’s an idea: How about just “Americans?” That has a nice ring to it, if you ask me. Placing undue emphasis on our “separateness” is a step backward. Bring back the melting pot.
There is nothing wrong with people being proud of their different heritages. We have a long tradition of folks from all different backgrounds incorporating their traditions into the American experience, but we must resist the politically correct trend of changing the melting pot into a salad bowl. E pluribus Unum.
If he had done even cursory research before writing his editorial, Jindal may have discovered some systemic inequities preventing minorities from assimilating to his satisfaction. Though Jindal is right that Americans have made “significant progress” since the March On Washington For Jobs And Freedom, the national black unemployment rate has steadily remained double the white unemployment rate for the past 60 years.
In urban areas like Chicago, the poverty rate and median income for black families is also about the same as it was in 1963.
Even segregation, once vanquished by the civil rights movement, is rebounding aggressively. Since 2001, urban schools and neighborhoods have become increasingly re-segregated through lax integration enforcement and so-called “white flight.” Research shows this resegregation intensifies poverty and violence in minority neighborhoods, trapping black families in an endless cycle. Jindal himself has helped this trend along in New Orleans with his school privatization plan, which has worsened racial inequality in 34 historically segregated public schools and, according to the Justice Department, “reversed much of the progress made toward integration.”
By: Aviva Shen, Think Progress, August 25, 2013
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