How Southern Republicans Aim To Make White Democrats Extinct
State Rep. Stacey Abrams serves as the Georgia House Minority Leader.
Across the state, legislative maps are drawn to split voters along artificial lines to isolate them by race. Legislators see their districts disappear, themselves the target of racial gerrymandering. Citizens rise up in protest and demand the right to elect the candidate of their choice, but the ruling party ignores them. Racial groups are identified and segregated; their leadership eliminated. It is the way of the South. Only this isn’t 1964, the year before the signing of the Voting Rights Act. This is Georgia in 2011.
But this time, the legislators at risk are white men and women who have had the temerity to represent majority African-American districts, and Latino legislators who spoke up for their growing Hispanic population. In crossover districts, where whites and blacks have worked together for decades to build multi-racial voting coalitions, the new district maps devised by the Republican majority have slashed through those ties with speed and precision. If the maps proposed by the GOP in Georgia stand, nearly half of the white Democratic state representatives could be removed from office in one election cycle. Call it the “race card”—in reverse.
Reapportionment is a dangerous business. Once every 10 years, the naked ambition of political parties wars with the dwindling hope of voters that this time their voices will be heard. In the South, the voting lines traditionally aimed for specific targets—racial discrimination that purged minorities, diminishing their numbers and political power. If a legislator had the poor fortune to be of the wrong race, that district would disappear for a decade or more. The voters who relied on you would find themselves isolated and polarized, the victims of racial gerrymandering.
For most of the nation, the battle lines are drawn by partisan leaders who search for the sinuous lines that will connect like-minded voters to one another and disadvantage those who have shown a preference for the other side. That, as they say, is Politics 101.
But for a handful of states, the stakes are higher. Below the Mason-Dixon Line and scattered across the country, a legacy of poll taxes and literacy tests required a special remedy—Section 5 of the Voting Rights Act of 1965. The Voting Rights Act has a simple goal—integrate the voting of minorities into the fabric of our democracy. For any state held to its obligations, no changes can be made to election laws without pre-clearance by the Justice Department. In the last decade, the minority population across the South has increased, and by any measure, the Voting Rights Act has been the engine of racial progress.
In Georgia, the gains made under the Act are undeniable. Districts populated predominately by African-Americans have routinely elected white legislators to speak for them. In enclaves across the state, white voters have punched their ballots to elect African-American and Latino representatives. Crossover districts, where blacks and whites and Latinos co-mingle, have grown in prominence–combining with majority-minority districts to comprise nearly 35 percent of the House of Representatives.
In 2011, Georgia should stand as a model for the South and a beacon for those who believe in the rights of voters. However, based on the maps passed last week by the Republican majority, we are in danger of returning to 1964.
Redistricting is fundamentally about voters, and in Georgia, minority voters comprise fully 42 percent of the population. More importantly, these populations have aligned themselves with majority white constituents to demonstrate political power. Under the proposal, Republicans will pair 20 percent of Democrats and 7 percent of Republicans in the state House and eliminate the sole remaining white Democrat in Congress from the Deep South. The House pairings pit black Democrats against white Democrats in four contests, white against white in another and eliminate multi-racial coalition voting across the state. When the dust settles, between pairings and the creation of GOP-leaning districts, Republicans stand to knock off 10 white Democrats—half the total number. They will pick up seven new seats, for a total of 123 Republican seats, 56 Democratic seats and one Independent. This will give Republicans a constitutional majority in the state of Georgia; in other words, they will be able to pass any piece of legislation without opposition.
Let’s be clear. It is absolutely the prerogative of the majority party to maximize its political gains. No one questions the right of the GOP to draw as many districts as it can legally muster. The issue is not whether the GOP can increase its hold, but how.
The GOP’s newly drawn voting lines in the state of Georgia reveals a pernicious new cynicism in our politics—the use of the Voting Rights Act as a weapon to destroy racial, ethnic, and gender diversity. It is no consolation if individual black legislators benefit in the GOP’s new scheme. The Voting Rights Act was never intended to protect a particular minority. Indeed, the highest goals of the Act, one of modern America’s most progressive pieces of legislation, was to encourage multi-racial cooperation and understanding. Precisely, what we in Georgia have begun to achieve. More alarmingly, this new strategy targeting white legislators is not limited to our state. If effective here, the cradle of the civil rights movement, the strategy is expected to be implemented in mid-term redistricting across the South. Republican lawmakers in Alabama, Louisiana, North and South Carolina, Mississippi, and Virginia are watching closely.
Today, we all decry a national partisanship that seems unhealthy and corrosive. But there is nothing wrong with partisanship, when it is a battle of ideas. The Voting Rights Act is intended to ensure that differing ideas be heard, that no single voice drown out the rest. Sadly, that is not what we see rising in the South. The Voting Rights Act is in danger of not protecting the promise of a new day, but becoming a new tool in the politics of destruction.
By: Stacey Abrams, Georgia House Minority Leader, Published in U. S. News and World Report, September 19, 2011
Yearning For A Whiter America: Michele Bachmann’s Misplaced Immigration Nostalgia
In both of this month’s Republican presidential debates, Rep. Michele Bachmann hailed what she evidently believes was the golden age of American immigration — the period before the mid-1960s when, she said, “immigration law worked beautifully.”
Ms. Bachmann’s nostalgia is touching but misplaced, unless she really pines for a return to laws that explicitly favored white immigrants from a handful of Northern European countries while excluding or disadvantaging Jews, Asians, Africans and practically everyone else.
Ms. Bachmann didn’t frame it that way, of course. She blamed “liberal members of Congress” for upsetting a system that she characterized as requiring immigrants to have money, sponsors, and clean health and criminal records. In Ms. Bachmann’s world, those immigrants would learn American history and to speak English.
The Immigration and Nationality Act of 1965 fundamentally changed the system of immigration in this country but not in the way Ms. Bachmann evidently imagines. That law, pushed by Democrats including Sen. Edward Kennedy (D-Mass.) and Rep. Emanuel Celler (D-N.Y.), threw out four decades of immigration quotas whose explicit goal was to emulate America’s ethnic balance as it stood in the year 1890, when the country remained overwhelmingly white.
Specifically, the 1965 measure ended a legal regime dating from the early 1920s that generally shut out Asians (especially Japanese) and capped immigration from Latin America, Eastern and Southern Europe, and other areas at very low levels. The effect was to overhaul that hidebound, exclusive quota system. The new system, whose cornerstone gave preference to family reunification and job skills, broadened what had been a narrow pool of immigrants to include soaring numbers of newcomers from Asia and Latin America.
The shift has contributed to the nation’s diversity, dynamism and rich cultural kaleidoscope even as it challenged society, especially schools, to accommodate waves of new Americans whose looks, language and customs were unfamiliar to their neighbors.
By talking about sponsorship, English-language competency and the like, Ms. Bachmann is either confused or deliberately misleading. Most legal immigrants are still required to have family or employer sponsors, as they did in the gauzy past she idealizes. As for learning English, American history and the like, those were, and remain, requirements for citizenship, not immigration.
Ms. Bachmann, whose campaign did not respond to a request for comment, may not care for the changes and effects wrought by the 1965 bill; many other critics on the right do not. Patrick Buchanan, for example, has blamed the 2007 massacre at Virginia Tech on the immigration overhaul, noting that the gunman “was among the 864,000 Koreans here as a result of the Immigration Act of 1965, which threw the nation’s doors open to the greatest invasion in history, an invasion opposed by a majority of our people.” If Ms. Bachmann shares such views, let her address the issue honestly and head on, not in code.
By: Editorial Board, The Washington Post, September 15, 2011
Yes, Perry And Bachmann Are Religious Radicals
While few in either the mainstream media or the conservative commentariat have been so bold as to deny that the Republican Party is a lot more ideologically rigid than it was four or twelve or thirty years ago, there has been some regular pushback against attaching such terms as “radical” and “extremist” to the party’s views. Some conservatives like to claim that they just look extreme when compared to a Democratic Party dominated by a radical socialist president. Others admit their party is in an ideological grip unlike anything seen since Barry Goldwater’s 1964 campaign, but argue the whole country’s moved with them. (Just observe Michele Bachmann’s recent statement that the Tea Party represents the views of 90 percent of the U.S. population). But more common is the effort, which extends deep into the media, to push back against charges of Republican extremism on grounds that, well, a party that won over half the ballots of 2010 voters cannot, by definition, be anything other than solidly in the mainstream. And so it becomes habitual to denigrate even the most specific text-proofs that something odd is going on in the GOP as “liberal hysteria” or mere agitprop.
This 45-million-Americans-can’t-be-wrong meme has been deployed most recently to scoff at those progressive writers who have drawn attention to the rather peculiar associations of presidential candidates Michele Bachmann and Rick Perry. The most typical retort came from Washington Post religion columnist Lisa Miller, who deplored those scrutinizing Bachmann’s legal training at Oral Roberts University or the “dominionist” beliefs common among many key organizers of Perry’s recent “day of prayer and fasting” as “raising fears on the left about ‘crazy Christians.’” New York Times columnist Ross Douthat offered a more sophisticated but functionally equivalent rebuke, suggesting that Bachmann and Perry were representing a long Republican tradition of co-opting religious extremists with absolutely no intention of giving them genuine influence.
But the recent resurgence of militant Christian Right activism, alongside its close cousin, “constitutional conservatism,” is genuinely troubling to people who don’t share the belief that the Bible or the Constitution tell you exactly what to do on a vast array of political issues. From both perspectives, conservative policy views are advanced not because they make sense empirically, or are highly relevant to the contemporary challenges facing the country, or because they may from time to time reflect public opinion. They are, instead, rooted in a concept of the eternal order of the universe, or in the unique (and, for many, divinely ordained) character of the United States. As such, they suggest a fundamentally undemocratic strain in American politics and one that can quite justifiably be labeled extreme.
Consider the language of the Mount Vernon Statement, the 2010 manifesto signed by a glittering array of conservative opinion-leaders, from Grover Norquist to Ed Fulner to Tony Perkins:
We recommit ourselves to the ideas of the American Founding. Through the Constitution, the Founders created an enduring framework of limited government based on the rule of law. They sought to secure national independence, provide for economic opportunity, establish true religious liberty and maintain a flourishing society of republican self-government. …
The conservatism of the Declaration asserts self-evident truths based on the laws of nature and nature’s God.
An agenda speaking with the authority of “self-evident truths based on the laws of nature and nature’s God” and advancing the “enduring framework” of the Founders is, by definition, immutable. And in turn, that means that liberals (or, for that matter, their RINO enablers) are not simply misguided, but are objectively seeking to thwart God and/or betray America. Think that might have an impact on the tone of politics, or the willingness of conservatives to negotiate over the key tenets of their agenda?
From this point of view, all the recent carping about liberal alarm over the religious underpinnings of contemporary conservatism seems to miss the big picture rather dramatically. Both Michele Bachmann and Rick Perry have conspicuously offered themselves as leaders to religio-political activists who, whatever their theological differences, largely share a belief that God’s Will on Earth requires the repeal of abortion rights and same-sex relationship rights, radical curtailment of government involvement in education or welfare, assertion of Christian nationhood in both domestic and international relations, and a host of other controversial initiatives. Does it ultimately matter, then, whether these activists consider themselves “dominionists” or “reconstructionists,” or subscribe to Bill Bright’s Seven Mountains theory of Christian influence over civic and cultural life? I don’t think so.
Similarly, the frequent mainstream media and conservative recasting of the Tea Party as just a spontaneous salt-of-the-earth expression of common-sense attitudes towards fiscal profligacy is hard to sustain in light of the almost-constant espousal of “constitutional conservative” ideology by Tea Party leaders and the politicians most closely associated with them. Perhaps Rick Perry, just like his Tea Party fans, really is personally angry about the stimulus legislation of 2009 or the Affordable Care Act of 2010, and that’s fine. But no mainstream conservative leader since Goldwater has published a book challenging the constitutionality and morality of the entire policy legacy of the New Deal and (with the marginal exception of the Civil Rights Act of 1964) the Great Society. Ronald Reagan, to cite just one prominent example, justified his own conservative ideology as the reaction of a pure-bred New Deal Democrat to the later excesses of liberalism. Reagan also largely refrained from promoting his policy ideas as reflecting a mandate from God or the Founders, and he treated Democrats with at least minimal respect.
In that sense, major presidential candidates like Perry and Bachmann really are something new under the sun. They embody a newly ascendant strain of conservatism that is indeed radical or extremist in its claims to represent not just good economics or good governance, but eternal verities that popular majorities can help implement but can never overturn. They deserve all the scrutiny they have attracted, and more.
By: Ed Kilgore, Special Correspondent, The New Republic, August 31, 2011
“We The People” And America’s Future: Is Rick Perry As American As He Thinks He Is?
A few weeks ago, I wrote a piece asking whether Governor Rick Perry could call himself a Christian given his opposition to government actions to help the hungry, aged, and ill. Not surprisingly, many challenged my view of Christianity. In letter after letter they pointed out that Christ spoke to individuals, not government. My observation that He was speaking to a conquered people, not free individuals who could use their power to make a more just state, was not convincing. My reference to the prophets Micah, Amos, Jeremiah, and Isaiah, each of whom called on governmental leaders to help the poor, was dismissed as being from the “Old Testament.”
I will surely return to the issue of Christianity again, but I devote this piece to Rick Perry’s character and the character he would nurture in American citizens. Teddy Roosevelt said, “Character, in the long run, is the decisive factor in the life of an individual and of nations alike.” So what is the character that Perry embodies? What is his view of the American citizen and the citizen’s responsibility to our country and to one’s fellows?
First, Perry himself.
His persona evokes the rugged individualist. His warning to Ben Bernanke, chairman of the Federal Reserve, not to come to Texas so that he can avoid being subjected to “real ugly” frontier justice evidences a character antithetical to one of the crowning achievements of the United States — a nation under law, not men. In a phrase, he dismisses the Bill of Rights — due process, trial by jury, the right to confront one’s accuser.
The real question is not what character he would make of the United States but whether he believes in America at all. He has threatened to secede. Central to his campaign is his pledge to shrink the federal government — making it impossible for our noble nation to lead the world, to serve as the “city on the Hill.”
Perry may want to pretend that he is taking America back to a better past, but his actions are part of the movement away from nation-states, where countries are largely irrelevant. The notion that we are at the end of the need for nation-states is gaining more adherents globally. The fortunate few, commonly referred to as the Davos groupies, hang out with the other well off and well-heeled all over the world. Summering in Europe, wintering in Colorado, the global elite have more in common with and feel more loyal to their carefully connected crowd than with their fellow citizens. When one’s loyalty lies with one’s own class, where does that leave one’s country?
In declaring his wish to shrink the size of government, Perry believes that government should have as little role in people’s lives as possible. No investment in education, science research, building the railroads, highways, or sewage systems of the future. Why care about America’s future, why set inspirational goals that bring people together, if you don’t believe in “We the people”?
Nationalism, patriotism, commitment to one another are for Perry an anachronism, a thing of the past. He has not said that those with the greatest wealth, talent, and circumstances have any special responsibility to our country or their fellow citizens. He has not said we are all Americans together. Rather, he seems to be able to watch human suffering with equanimity — as though America should be a place of survival of the fittest. No Social Security, no Medicare, no unemployment insurance, no laws to protect clean air, clean water. When hurricanes, tornadoes, earthquakes, and flood destroy home and communities — no FEMA, no help. “We” are on our own.
In his book Fed Up!: Our Fight to Save America From Washington, Perry writes that the 16th Amendment, which gave birth to the federal income tax, was “the great milestone on the road to serfdom,” because it represented “the birth of wealth redistribution in the United States.”
Individualism, self-reliance, self-respect — these are great virtues, useful in many fields of endeavor. But they are not enough to sustain a nation. Virtues don’t spring into being in a moment. They need to be exercised and practiced. Nations at war need courage, quick thinking, and selflessness. Nations at peace require that sense of duty to others. No man goes into a burning building for mere money. Nor does a fierce individualism nurture the patience that a teacher requires, the love given by a hospice nurse caring for a dying man.
Citizens’ moral compasses do not stem only from their faith. Government also defines the moral standard of a nation. If we are told that blacks are worth but three-fifths of whites, many will see this as the acceptable treatment of their fellow man. Likewise, when the government declares it illegal to discriminate on the basis of race, we see that discrimination is also wrong.
When a candidate like Governor Perry boasts that he will shrink government by cutting those programs that grasp the nation’s imagination of what we can do together, he is saying that America does not need the one institution in which we make our most solemn decisions together. We need not nurture a nation of laws, nor educate the young, nor protect the elderly. Teddy Roosevelt took on the trusts, protected the environment, made America more just. The character of the nation improved with his leadership. Can it improve with Perry’s?
By: Kathleen Kennedy Townsend, The Atlantic, August 29, 2011
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