“An Unconstitutional Entitlement”: Rep Allen West Objects To Early Voting
Rep. Allen West (R-FL) took aim at early voting this week, criticizing its proliferation and suggesting that it may be unconstitutional.
In 2008, more than half of Floridians voted before Election Day, a process that former Republican Gov. Jeb Bush (R) called “wonderful.” Yet early voting has been under attack recently in Florida. Last year, the state legislature passed a voter suppression bill that slashed early voting in the state from two weeks to eight days, including cutting out the Sunday before the election, a day when many congregants in black churches would vote en masse. Worse, this appears to be part of a much larger effort to suppress the vote in Florida. Gov. Rick Scott (R-FL), for example, is currently engaged in a massive effort to remove as many as 180,000 people from the voting rolls.
ThinkProgress spoke with West about this rollback after a town hall meeting Tuesday. West was critical of “this early voting thing,” protesting that “people see it as an entitlement”:
KEYES: Obviously the state legislature rolled back a lot of the early voting days, including cutting out the Sunday before the Tuesday for voting. I’ve been speaking with a lot of voters down here and they have programs called, for instance, “Souls to the Polls” where a lot of black churches and historically Latino churches would go to church on the first Sunday of the month and then go everybody transport and vote. That’s cut out now because now it’s cut off at the Saturday before the Tuesday election. Does that concern you at all, does that bother you?
WEST: No, I think that when you look at our voting process here in the United States of America, it really comes down to you should be able to go out and vote on Election Day. If you cannot get out to vote on Election Day, you get an absentee ballot. I think that this early voting thing was something we provided and now some people see it as an entitlement, which is really not consistent with constitutional voting practices and procedures.
Early voting has no business being a partisan issue. It simply allows people who can’t reach the polls on Election Day to still participate in our democracy. It also eases the burden on election officials who can spread out the process over weeks instead of a single day. West’s opposition to a program that even Jeb Bush admits is “great” and results in “high voter turnout” is inexplicable.
By: Scott Keyes, Think Progress, May 24, 2012
“The Catholic Spring”: The Battle Among Catholic Bishops
There is a healthy struggle brewing among the nation’s Roman Catholic bishops. A previously silent group, upset over conservative colleagues defining the church’s public posture and eagerly picking fights with President Obama, has had enough.
The headlines this week were about lawsuits brought by 43 Catholic organizations, including 13 dioceses, to overturn regulations issued by the Obama administration that require insurance plans to cover contraception under the new health-care law. But the other side of this news was also significant: The vast majority of the nation’s 195 dioceses did not go to court.
It turns out that many bishops, notably the church leadership in California, saw the litigation as premature. They are upset that the lawsuits were brought without a broader discussion among the entire membership of the U.S. Conference of Catholic Bishops and wanted to delay action until the conference’s June meeting.
Until now, bishops who believed that their leadership was aligning the institutional church too closely with the political right had voiced their doubts internally. While the more moderate and liberal bishops kept their qualms out of public view, conservative bishops have been outspoken in condemning the Obama administration and pushing a “Fortnight for Freedom” campaign aimed at highlighting “threats to religious freedom, both at home and abroad.”
But in recent months, a series of events — among them the Vatican’s rebuke of the Leadership Conference of Women Religious, encouraged by right-wing U.S. bishops — have angered more progressive Catholics and led to talk among the disgruntled faithful of the need for a “Catholic spring” to challenge the hierarchy’s shift to the right.
Bishop Stephen E. Blaire of Stockton, Calif., broke the silence on his side Tuesday in an interview with Kevin Clarke of the Jesuit magazine America. Blaire expressed concern that some groups “very far to the right” are turning the controversy over the contraception rules into “an anti-Obama campaign.”
“I think there are different groups that are trying to co-opt this and make it into [a] political issue, and that’s why we need to have a deeper discussion as bishops,” he said. “I think our rhetoric has to be that of bishops of the church who are seeking to be faithful to the Gospel, that our one concern is that we make sure the church is free to carry out her mission as given to her by Christ, and that remains our focus.”
Clarke also paraphrased Blaire as believing that “the bishops lose their support when the conflict is seen as too political.”
Blaire’s words were diplomatic. But in a letter to the national bishops conference that has not been released publicly, lawyers for California’s bishops said the lawsuits would be “imprudent” and “ill-advised.” The letter was not answered by the national bishops group before the suits were announced.
Already, there are reports that some bishops will play down or largely ignore the Fortnight for Freedom campaign, scheduled for June 21 to July 4, in their own dioceses. These bishops fear that it has become enmeshed in Republican election-year politics and see many of its chief promoters, notably Archbishop William E. Lori of Baltimore, as too strident.
The irony in the current acrimony is that Catholics were broadly united in January across political lines in opposing the Department of Health and Human Services’ initial rules on contraception because they exempted only a narrow category of religious institutions from the mandate.
Facing this challenge, the president fashioned a compromise under which employees of Catholic organizations such as hospitals and social service agencies would still have access to contraceptive services but the religious entities would not have to pay for them. This compromise was accepted by most progressive Catholics, though many of them still favor rewriting the underlying regulations to acknowledge the religious character of the church’s welfare and educational work.
But where the progressives favor pursuing further negotiations with the administration, the conservative bishops have acted as if it never made any concessions at all. Significantly, Blaire identified with the conciliatory approach. As Clarke wrote, “Bishop Blaire believes discussions with the Obama administration toward a resolution of the dispute could be fruitful even as alternative remedies are explored.”
For too long, the Catholic Church’s stance on public issues has been defined by the outspokenness of its most conservative bishops and the reticence of moderate and progressive prelates. Signs that this might finally be changing are encouraging for the church, and for American politics.
By: E. J. Dionne, Jr., Opinion Writer, The Washington Post, May 23, 2012
“Between The Sensational And The Sanitized”: Mormonism Meets The Press
It’s difficult to escape the sense that something is still missing from press coverage of Romney’s Mormonism.
Witness the Sunday New York Times above-the-fold front page article “Romney’s Faith, Silent but Deep” by Jodi Kantor, a long story that presents the candidate’s Mormonism as rules-oriented, wholesome, and prayerful.
That same day the Washington Post investigated the potential impact of the 1857 Mountain Meadows Massacre—an attack by Mormons in southern Utah on a wagon-train from Arkansas—on the 2012 campaign.
This split between Mormons imagined as murderous bearded polygamists and clean-cut company men reflects a larger division in coverage of Mormonism this season between the sensational and the sanitized.
And it’s no wonder that political journalists and religion scholars alike are expressing hunger for something more.
Yesterday, in USA Today, religion scholar and author Steven Prothero lamented Romney’s own failure to engage the “Mormon moment,” blaming the quality of coverage on the general politicization of religion in the public sphere:
Not so long ago, Romney would have had to explain Mormon theology to voters in some detail. But now that religion has collapsed almost entirely into morality, all he has to do is assure us that its values are compatible with our own. I do not want liberals or evangelicals to use this election as an excuse to attack the Mormon faith… But I am chagrined to see our public square stripped of real religious conversation. Has the religious right pushed so hard to reinvest our politics with religion only to turn our religion into politics?
Prothero ends his essay with the expectation that he and others will continue to have questions about the Mormon faith this year and that “lots of people will doubtless step up to answer [those] questions.” Says Prothero, “One of them ought to be Mitt Romney.”
That’s doubtful. Whether by dint of his pragmatic personality or by official campaign strategy, Romney continues to studiously avoid open discussion of his religion, preferring instead to stress only the elements of his faith that align with campaign priorities. (Clayton Christensen, another Harvard-affiliated, business world-molded Mormon leader has emerged lately as a Romney media surrogate.)
Romney’s reticence can be understood as a feature of the late twentieth century LDS corporate culture that formed and rewarded him. Late twentieth century corporate LDS Church culture strongly emphasized disciplined messaging (also known as “correlation”) as well as individual obedience and cultural conservatism (call it “retrenchment”) in the service of institutional growth. It’s worth noting that correlated, retrenched corporate Mormonism (insiders sometimes call it the “MORG”) is not the only way to do Mormonism, but it is the way Mitt Romney has practiced Mormonism and it is the brand of Mormonism that found institutional ascendancy in the late twentieth century.
It’s worth noting too that late twentieth century corporate-institutional Mormonism openly discouraged and even stigmatized critical inquiry into Mormon experience. In 1981 a high-ranking Church leader admonished Mormon scholars that “some things that are true are not very useful.” Critical inquiry within a faith tradition lays the groundwork for critical dialogue about religion in the public sphere. Without a contemporary tradition of internal debate, Mormons like Romney may find ourselves less prepared to participate in a robust public give-and-take about our own faith.
There are, of course, some outstanding examples that countervail this general trend.
Peggy Fletcher Stack of the Salt Lake Tribune has been providing thoughtful and nuanced coverage of Mormonism for decades, while more recently McKay Coppins of BuzzFeed has emerged as an invaluable source on the faith angles of Romney’s candidacy. Matthew Bowman [who recently wrote about the emergence of the LDS corporate culture], Kathleen Flake, Kristine Haglund, and Ben West are among the LDS scholars whose expertise on questions of Mormon history and culture should be featured in the press.
But it seems that the problem the press faces now is knowing what constitutes an informed and critical question about Mormonism—how to inquire probingly about a religion that is so young, so unfamiliar, without appearing anti-religious or anti-Mormon. What are the questions to ask?
Perhaps it’s worth remembering that Mitt Romney represents one variety of Mormonism: a late twentieth century corporate institutional Mormonism focused on growth. Every corporate growth strategy has winners and losers, and there are losers in the institutional history of Mormonism too. Who lost? How were they treated? Where did they go? How do the winners of late twentieth century corporate institutional Mormonism (like Romney) relate to the losers?
If that sounds too much like a story about Bain Capital, let me translate these questions into religious terms. Conflict between individual conscience and institutional mandates is a timeless religion story—think Abraham, Augustine, the Reformation. How individuals process and manage such conflicts discloses important information about the nature of their faith, their methods of decision-making, and the quality of their moral deliberation. Is there any moment at which Mitt Romney found himself in conflict with his own church?
We know, for example, that Romney (like many other Mormons) celebrated the Church’s lifting of the 1978 ban on black ordination. How did he feel about the ban before that time? Did he experience a conflict between individual conscience and institutional policies? How did he understand the value and the costs of the Church’s segregation? How did he manage it? What did he learn about authority, fairness, and conflict from this important period in LDS history?
This is the rugged interior landscape of faith—scholars call it “interiority.” Regular people call it “soul.” I know that Mormonism has soul, and I’m quite certain Mitt Romney does too. But if Romney really is just a by-the-book decision maker who always finds himself in perfect harmony with the priorities of large corporations—religious or financial—voters should probably know that as well.
Perhaps this is the place for serious journalists to dig in.
By: Joanna Brooks, Religion Dispatches, May 22, 2012
“A Model Vice President”: Romney Embarrassed By George W. Bush, But Not By Dick Cheney
Last week, former President George W. Bush expressed his support for Mitt Romney’s candidacy, delivering a four-word endorsement — “I’m for Mitt Romney” — as elevator doors were closing. Romney wasn’t eager to publicize the support, and generally prefers not to even say Bush’s name out loud in public.
Bush’s scandal-plagued vice president, however, is fine.
Just months after a heart transplant, former vice president Dick Cheney continues to stay active politically and will host a fundraiser in July for Mitt Romney.
Cheney and wife Lynne will welcome the likely Republican nominee to their home in Jackson Hole, Wyo., on July 12.
“Jackson Hole is a beautiful summer destination and this will be a memorable event,” said an e-mail from the Romney team to invitees, reports The Wall Street Journal. “We hope that you and your friends will be able to join us.”
Remember, no matter how far Romney has been willing to go to distance himself from the last Republican president, the former Massachusetts governor has had no qualms in praising the scandalous former VP. In September, Romney went so far as to call Dick Cheney “the kind of person I’d like to have” as his White House partner.
He wasn’t kidding. After all the corruption, lies, secrets, and torture, Romney looks at Cheney as a model vice president. Bush is merely described as President Obama’s “predecessor,” but Cheney is Romney’s good buddy.
And in the larger context, Romney continues to position himself as offering a third term of Bush/Cheney, hiring Bush/Cheney staffers, backing Bush/Cheney policies, and now benefiting from Bush/Cheney money.
By: Steve Benen, The Maddow Blog, May 22, 2012
The “Joshua Generation”: Cory, Artur, And Harold, Reflecting The Media’s Wishes?
There’s a piece at Buzzfeed that groups the above troika–Cory, Artur, and Harold, respectively–into the “Joshua generation” and notes that they were “born too late to participate in the Civil Rights movement, and late enough to benefit from it with blue chip educations and direct paths to power. They were free of the urban machines that had defined black politics in America, and ready for a different and more hopeful sort of politics of race.”
The real lesson about these guys is that they have all reflected the media’s wish for and infatuation with a “different” kind of black man. They all have Ivy League credentials as undergraduates or graduates. They first hit the scene–and timing, as they say, is everything–had grown sick and tired of old-line pols like David Dinkins who came up through the black clubhouses and so forth. So this narrative was created: These are the new African American leaders who aren’t hung up on the old racial mau-mau stuff, etc.
There is some truth to this. Inside each of them, and others like them who are lesser-known, there probably exists some internal reflex against being too predictable, being too like the generation that preceded them. That of course can be admirable, but it can be carried to extremes.
Davis is really the most extreme case. He voted against Obama’s health-care bill, apparently lost in some delusion that the people of Alabama might actually elect him their governor. He lost. Not the general election. The primary. By just a little bit. Like, 62 to 38 percent. He could have become a birther and performed a song-and-dance tribute to George Wallace, and maybe he’d have brought it to single-digits. And remember, that’s among Democrats. This seems to have left Davis feeling pretty bitter about Democrats. But does he think he’d have somehow done better among Republicans?
Ford kind of almost won a Senate seat, but he was race-baited at the end (“Harold, call me!” said a cute blone in a last-minute ad, as she winked at the camera). He just seems these days like he’s interested in making a lot of money, and good for him, but he’s not actually a spokesman for anything anymore, except that he’s useful to the right in situations like the current one, and he seems happy to oblige.
Booker, as I wrote yesterday, is likely preparing for his own Senate run, when he’ll be going to private-equity people for donations. He used his appearance on Rachel Maddow last night to mount a pretty full retreat, so he may yet be able to show his face at the convention.
These are different men, but I suspect they have in common that they bought into their early press, and they know what it is that gets them press: deviating from the expected black-liberal party line. And so that’s what they do. And, of course, they may all just be jealous of Obama, who won the big derby before they did.
By: Michael Tomasky, The Daily Beast, May 22
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