More Proof That the Problems of Inner Cities Are Not Caused by Black Culture

In an earlier post of mine, “The Cause of Urban Ghetto Violence Cannot Be Placed on a Failure of the Black Community,” I argued that while many, especially Republicans, criticize Blacks for the violence in the urban ghetto community, that causal connection is false.  It is not a function of Black culture.  It is instead the product of poverty and the soul-crushing experience of life in the modern urban ghetto.  This is what has caused the supposed “failure” of Black culture and families.  An argument supported by the existence of violence and gangs in every urban ghetto around the world.

Here's more proof.  Recently a friend shared with me something startling from a book he was reading, There Are No Children Here, about the devastating life in a broken Chicago housing project - the Henry Horner Homes - in the 1980s.  This project was completed and first occupied in 1957.  Describing her experience as an early resident in the 1960s, the children’s grandmother, Lelia Mae, “told the children, to their disbelief, that families used to keep their doors unlocked at night.  During the summers, she told them, they might even spend the nights outside, sleeping on the lawn.  The old days she spoke of seemed bright and cheery.”

And Lelia Mae’s experience was not an anomaly, as shown by a New York Times article in 2009 about lives in the early years of the city’s housing projects.  Here two quotes:  “In the 1940s, ’50s and ’60s, a sense of pride and community permeated. Far from dangerous, the projects were viewed as nurturing.”  “Doors were kept unlocked as kids bounced from one apartment to the next on rainy Saturdays to watch Laurel and Hardy and Hopalong Cassidy on television. People did the right thing, or they could force you to leave.”

What a difference from life in the projects in the mid-80s when the book was written.  What a difference from life in the projects, or generally in the inner city ghetto, today.

What has caused this extreme deterioration in the quality of life for everyone living in the inner city ghetto?  (I know that’s probably not a politically correct phrase, but that is in fact what it is.) 

Once again, it is not a function of Black culture or a failure of Black one-parent households.  Or even just of poverty.  All of that was present in the 1950s.  The experience of Lelia Mae when she first lived in the Henry Horner Homes, together with other stories such as those noted in The New York Times article, is proof positive that the cause of the problem does not have the word “Black” attached to it.

Actually, just the opposite.  It was the strength, faith, values, and resilience of Black culture that enabled generations to endure poverty and discrimination in the aftermath of slavery and still retain a remarkable life-affirming attitude and quality of life.

So what happened?  The deterioration was caused instead in large part by the morphing of black social gangs with their limited turf violence into criminal drug syndicates.  This had two consequences.  It brought the violence that marks the battle for money and turf in any criminal environment, whether it’s within the Italian-American mafia or between Black gangs.  And it made drugs readily available to vulnerable ghetto residents.  When gangs such as El Rukn, the most notorious and violent of the Black Chicago gangs of the period, brought heroin into the ghetto in the mid80s, followed by other highly-addictive drugs, things got even worse … the violence more pervasive, the addiction darker.

The reader may ask, “Why haven’t Italian-American neighborhoods been devastated by mafia-related violence and drugs like inner city neighborhoods?  Isn’t the difference due to the nature of Black culture?”

No, the reason is that the mafia kept their drugs and violence mostly away from where they lived, seeking out instead vulnerable communities.  But the zone of activity of El Rukn and other Black gangs was limited to the inner city ghetto because that was the only community available to them, as Blacks, to infiltrate.  Also, the poverty and joblessness in the ghetto created a vulnerable group susceptible to the addictive quality of drugs, despite the strength of Black culture.

The other prominent cause were changes in the way the housing projects and welfare were administered.  Incomes were capped in 1971, forcing less poor tenants to move out.  Funds were cut in many housing agencies creating serious, ongoing, maintenance problems which degraded the buildings and apartments.  In Chicago, because of funding cuts, tenants were no longer carefully screened resulting in people with criminal records moving in.  In general, the projects stopped being tightly administered.

Also, until the early 1960s, the black family had been stable for decades, with roughly 80% being headed by two parents.  That changed dramatically in the 1960s due to a combination of the disappearance of jobs traditionally held by many low-skilled Black men and the new welfare rule which prohibited aid to families if there was an able-bodied man in the house.  This rule forced many unemployed men to move out so their families could receive aid.  

Although the rule was declared unconstitutional by the U. S. Supreme Court in 1968, it continued to be used in many localities for years.  For example, I know for a fact that it was used in Chicago, where I was a Legal Aid lawyer in the early 70s, even if a man visited occasionally.

All of this combined to greatly change the nature of the housing project community and the environment they lived in.  It changed it from safe and nurturing to dangerous and demeaning, open to infiltration by the gangs and drugs.

Previous eras of inner-city ghetto poverty were hard, and certainly many black men found it impossible to have a semblance of self-esteem in that environment.  Lorraine Hansberry’s Raisin in the Sun is eloquent testimony to that struggle.  

But this was something new. This violence turned the ghetto into a war zone, both in the sense of people fearing for their lives and in the sense that the worst-hit neighborhoods looked like war zones.  That and the epidemic of drug addiction the gangs fostered turned the ghetto into a truly degrading place for humans to live and it has spawned generations of damaged, highly dysfunctional children who grow up to be lost adults.  

How could anyone grow up in that environment and not be so impacted?  Yes, of course there are those who manage to rise above it and escape, whether it’s because of an exceptional parent or the good fortune of having had a mentor in school who believed in them.  But no part of society should be so structured that it is the exceptions who grow to become healthy, reasonably fulfilled, responsible adults and citizens.  

It should be everyone’s birthright in our democracy to have an equal opportunity to pursue life, liberty, and happiness.  And as the Declaration of Independence states, it is the role of government to secure that opportunity.  It is society’s responsibility … for government is just an expression of the society from which it springs.

But as I said in the previous referred-to post, society prefers the ease of finger-pointing at Black culture to place blame.  “If it wasn’t the fault of the poor, if the problem wasn’t self-inflicted, then the larger society would have both a social and a moral obligation to correct the situation, to remove or at least ameliorate the causal factors.  

But we do not want to drastically change the way our societies are structured, the way resources are distributed by government, the deeply embedded racism against the ethnic poor, and the pervasive discrimination directed towards all poor.  And so life for the poor continues more or less as it always has, even while receiving meager assistance in the U.S. and other countries from the government.

This is just one more example of the impact of the lack of humanity in our society  (see my post, “Healing Our Nation, Healing Ourselves”).  And our nation, as well as the rest of the world, will not move forward unless the essence of humanity is rediscovered by us humans, individually and collectively.”

We have so far to go.  And after the recent election, we have just taken many steps backward.

The Case for Compulsory Language Education for Immigrants

The functioning of a healthy democracy and society requires that all members of that society feel a part of it.  They can have complaints, arguments, but they need to still feel part of it.

There are several things that indicate I believe that we don’t have a healthy democracy at this point in our history.  The one is the percentage of people who don’t vote.  Typically 40-45% of the eligible voters don’t vote, even in a presidential election which gets the highest voter turnout.  Why?  People often say they don’t feel their vote makes a difference; in various ways they indicate they are politically estranged.

But when you look at who doesn’t vote … 20-somethings, Hispanics, and those making less than $30,000/yr are much less likely to register and vote than others … the more fundamental reason is likely that they don’t feel part of the system, part of society.  Why?  Because they don’t see themselves as benefiting from it.  That has to change.  But that’s a topic for another post.

Another, which has reached I believe a true danger point in the 2016 election, is that half of the population feels that it has no commonality with the other half.  I do not believe this is an overstatement.  I do not know if there has been any point in time, with the exception of the Civil War era, when the country has been so deeply divided.  It’s not that we haven’t often been divided 50/50, but the division has never been so sharp, the passions so visceral.

But in this post, I want to address another problem area … the percentage of Americans who can barely speak English, if at all.  America has always been a nation of immigrants.  In all the waves of immigration in the 19th and first half of the 20th century, immigrants settled in areas of a city or the country where other immigrants from their country lived and their native language was freely spoken.

But whether it was because they wanted to be proud Americans or whether they felt it was necessary if they were to get ahead in life, they made it their business to learn English.  The older generation might only learn to speak English haltingly and with a heavy accent, but the younger people always became fluent English speakers.

For most immigrants, this pattern of assimilation still holds true.  But it is not true for many Hispanics.  Why?  The main reason I believe is that there is so many of them that they comprise a culture unto themselves.  To the point that if they don’t get more than a high school education and work in the jobs available to that cohort, they don’t need English, or barely, to meet the requirements of their jobs.

According to the 2011 Census, sixty-two percent of Hispanics (not just recent immigrants; they have no published data on recent immigrants) spoke Spanish at home; the next highest were Chinese at 5%.  The other percentages are miniscule.  While the data make clear that the vast majority of Hispanics in this country, even those who speak Spanish at home, are fluent in English, a large percentage (25%) of those Hispanics who spoke Spanish at home did not speak English well or not at all, 

The actual number of Limited English Proficiency Hispanics is large enough that this weakens the health of our democracy because if you don’t speak the common, native language, then you do not feel part of the larger society.  You only feel part of a separate society.  

For that reason, while I am as liberal and progressive as one can be, I have always supported the proposition that immigrants must learn English to become citizens and that English should be the only language officially used … for example, on signage of all types, instruction on ATMs, elections materials, etc.  Obviously one can’t implement this “English only” standard at the current time because we have not had this education requirement.

One of the things I’ve done as a volunteer is tutor adult immigrants in English.  I’ve seen how hard it is for them to learn English.  First, it’s not an easy language.  But more importantly, they typically live in a household where English is not spoken and they associate with friends who don’t speak English, at least amongst themselves.  Many have not worked or were in menial jobs with other same-language immigrants.  

So they have lessons for an hour or two a week, but then they are immersed not in an English-speaking environment but in their native language environment, and so they make very slow progress.  (Interestingly, I haven't personally seen Hispanics in the programs I’ve been part of.)

To break this pattern, I suggest the United States needs to introduce compulsory language education for all new or recent immigrants under the age of, say, 60 who have not yet obtained U.S. citizenship.  And it needs to be sufficiently robust that it works.  It needs to be for several hours, several days a week, so that the new language can begin to take hold.  And it needs to be available at enough times so that it does not interfere with an immigrant’s attempts to find employment.

Luckily, we have an infrastructure of schools in every neighborhood in every city.  These public buildings typically go unused after the regular school day is over.  They can and should be put to use in the new compulsory language education program.

Yes, this will mean an added expense for government budgets, but it is I feel a critically important expense if we are to maintain both the health of our democracy and the character of this country.  We are not, like Canada, an historically bi-lingual country.  However, we have in many respects already become a bi-lingual country, not by virtue of the number of Hispanics who have immigrated here, but because we have not had in place systems and requirements regarding their learning English.

This must change.  And while I would not make it a requirement for those who have already become U.S. citizens, the government should make English courses readily available so that if a citizen wants to learn English, there are as few barriers as possible.

During this transition period, how should the existence of English/Spanish signage, etc., be handled?  I would suggest that after a one or two year “warning” period, all signage should revert to English only.  That is an important way of making this new requirement work.

It is important to note that this program would be targeted at and aid all immigrants in becoming productive members of our society, not just Hispanics.  I have tutored Asian and Arab immigrants.  They have been very motivated, but the obstacles to their learning English, as I indicated above, are substantial.

This proposal is not anti-immigrant and should not discourage immigrants.  It is also not against retaining immigrant culture (as a child of immigrants, I value that culture very much).  Instead, it shows immigrants clearly that we welcome you and want you to become a valued part of our country.  But that means learning the language so you can prosper and partake fully of what the country offers.

Capitalism Is Not the Answer; Capitalism Is the Problem - But What To Do?

A recent article in The New Yorker, “Rage Against the Machine,” commenting on several recent books about the future of robotic automation, shows clearly the disaster - massive unemployment - that will be created by this technology in the next 10-20 years due to the unending desire of corporations to increase profits by reducing labor costs through automation.  Capitalism is thus clearly not the answer to our economic future, as many hold.  Capitalism is the problem.*

To answer the question of how many jobs are at risk, the article cites a 2013 Oxford University study which concluded that “nearly half of all occupations in the United States are ‘potentially automatable,’ perhaps within ‘a decade or two.’”  Another said that if a job can be learned by repetition, then whether manual or cognitive the job can probably be done by a computer.  The various books cited arrive at more or less the same conclusion to the question, “How long before you, too, lose your job to a computer?”  The answer is, “Not long.”

The article makes clear that this process is already well underway.  Amazon uses 30,000 robots in its fulfillment centers.  A huge electronics factory in China succeeded in reducing its labor force from 110,000 to 50,000 using robots.  And textile plants which have been “re-shored” (bringing production back to the U.S.) have brought with them almost no employment.  A factory in South Carolina, for example, that produces 2.5 million pounds of cotton yarn a week employs only 150 workers.

This is certainly not a new force.  In small, localized ways, the impact of automation on jobs was already being felt 50 years ago.  But over the decades it has grown and has now reached the critical mass where its impact will be like an avalanche.

The future all these books foresee is a “brilliant,” “prosperous,” technological world, but one where a vast percentage of the working age population will be unemployed.  And so they dutifully come up with various schemes for government to provide the unemployed a minimum living income.  That doesn’t cut it as far as I’m concerned,

In the past it was argued that retraining technology-unemployed workers and providing youth superior school education was the key to ensuring high employment in the technological workplace.  In this future world, however, it seems not even education will guarantee a place in the work force.  The quantity of jobs just won’t be there relative to the size of the population because of the greatly reduced workforce needed to produce a given amount of product.  Nevertheless, equality of educational opportunity will be even more important.

The really scary thing is that none of these books, written by people from various fields - law, finance, and political theory, say we have to somehow stop this from happening.  Nor do the glowing reviews or the New Yorker article.  There is a forgone conclusion that it will happen, that it’s on balance good, and the only question is how to provide for the unemployed masses.  

Clearly, the angst felt by white middle class workers in 2016 will only get worse, and the affected group will broaden, regardless what the Trump administration does because it’s responding to the wrong threat - the past, not the future.  If this future does come to pass as described, the robotization of the workplace will be the death knell of the American worker.  Even white collar technology jobs such as software engineering will be impacted.  

In this envisaged future, income inequality in the U.S. will be far worse than it currently is.  The vaunted American standard of living will be no more.  It will destroy our democracy because it will create a society where half the population has nothing to do and lives on the dole, and the other half is well-employed.  It portends huge unrest which could bring about a police state, an age of fascism, because that is the only way the elite employed will be able to keep their status secure.  I know this sounds extreme, but the future depicted by these books is extreme.

It we want to be true in any sense to Lincoln’s “government of the people, by the people, and for the people,” America cannot allow this to happen.  The American people cannot allow this to happen.  The American government cannot allow this to happen.

So how do we avert this disaster?  This is so complex and important that there needs to be a public discussion within and between government, business, academia, and the people.  The issue can no longer be ignored.  We must together find a way to manage the future for the benefit of all.

I can see two possible avenues to explore.  They both have their challenges, to put it mildly.  But I think the first is more practical, easier to realize, and delivers more benefit than the other.

The first avenue is a new division of labor, so to speak.  The law concerning corporations would remain more or less unchanged.   They would compete globally and roboticize their operations as they felt warranted.  

At the same time, a reenergized government would take on or resume the task of making America’s infrastructure second to none through a new version of the WPA (Works Progress Administration) which would directly or through subcontracting employ the vast numbers of manual or low-technology workers left out of the new-technology job market.  Thus there would be no massive unemployment.  This would not be government as an employer of last resort, but an employer charged with keeping America strong and using the vast workforce needed in that effort.

The virtue of this approach is that we would be meeting two national security needs - one existing, the other new - with one stroke.  This would truly be making a virtue of necessity.

The other avenue is to put an end to the age of unchecked, government-supported capitalism.  In its place would be a system of socialized capitalism in which companies would be limited in the extent to which, in the name of increasing shareholder returns, they could reduce their workforce. 

Corporations are a creature of the law.  They were created, and shielded from many liabilities and taxes, because their growth was felt to ultimately benefit the welfare of the larger society, the common good.  But it’s getting to the point, or already is there, where this is often no longer the case; just the opposite.  And so one can argue that it’s time to change the rules.

There are several problems with this scenario.  Many will say that this approach would make products more expensive.  But to my mind this is not a problem.  We have too long wanted things to be as cheap as possible without thinking of the dear price we were paying.  Globalization with its job dislocations was the first price we paid; robotization with an even greater impact is the next.

One problem, possibly intractable, is how the economics of this would work out.  I know America does not exist in an economic bubble, that global competition exists.  Another is that it would certainly be strongly opposed by powerful forces.  In the end, I think the scenario suggested above goes a bit too far.  It is too much of a change and I would not advocate it given the alternative solution.

That said, I do think that social consciousness should be part of a corporation’s decision-making process because they exist only by the grace of the law to benefit the greater good.  Having lacked that perspective, corporations have done much harm to that greater good, whether it’s as polluters, manufacturing products that include dangerous chemicals, destroying the environment, etc.  The process therefore must be broadened beyond the question: what’s best for the shareholders?  And so I think it’s time to change the rules. 

Finally, although in one sense this has nothing to do with the issue of automation and the reduced workforce necessary for a technology-driven economy, the issue of population growth is relevant.  The reason why we need to produce so much and employ so many is our ever-expanding population. This also provides the economies of scale necessary for the investment in robotization.  As recently as 1960, the population of the world was only 3 billion, far more manageable.  Now it is 7 billion and expected to reach 9 billion by 2040.  So in addition to helping control climate change and the destruction of the environment, controlling the population would mostly obviate the need for the economy and firms to constantly grow.

We must all come together to talk about how to manage the future for the benefit of all Americans.  Regardless of the path taken, we cannot end up with a country, a society, as nightmarishly pictured by the books cited in the New Yorker article.**

______________

* This does not contradict the post I wrote some time ago, “The Problem Isn’t Capitalism, It’s Our Society,” which addressed a different issue … people have railed against capitalism for causing the exploitation of people and the environment.  The reasoning there was that the same basic problems have existed in all modern societies regardless of the type of economic system.

** Eric Brynjolfsson and Andrew McAfee, The Second Machine Age: Work, Progress, and Prosperity in a Time of Brilliant Technologies, Norton

Martin Ford, Rise of the Robots: Technology and the Threat of a Jobless Future, Basic Books

Jerry Kaplan, Humans Need Not Apply: A Guide to Wealth and Work in the Age of Artificial IntelligenceI, Yale

Alec Ross, Industries of the Future, Simon & Schuster

Taking the Sham Out of Christmas

This is not going to be one of those regularly heard messages about how Christmas has become so commercialized that the true meaning of Christmas, celebrating the birth of Christ, is almost an afterthought.

You know the saying, “Every day should be like Christmas?”  While that is taken by some to mean that we should get presents all the time (hopefully only children), most take it that there should be this feeling of love and brotherhood every day.  Unfortunately, there is not even love and brotherhood on Christmas.  It is just a sham, a facade, that people put on because it’s what one does; it’s expected.

Christmas was originally established as a day to celebrate the birth of Christ and Christians’ devotion to him.   It was a holy day … which in modern times has turned into a holiday.  The change in wording speaks volumes.  Two very different things.

On a holy day, it would be appropriate to immerse oneself in the teachings of Christ and truly ask “What would Jesus do?”  Those wristbands that young people, typically Evangelicals, used to wear were a great idea.  Unfortunately, they had no meaning.  Few really asked the question seriously; it was a fad.  

And those that did usually thought only about the issues of abortion and the culture wars, perhaps feeding the homeless, and then not through the words of Christ but through the words of their local minister.  Unfortunately, I never heard an Evangelical preacher speak about these issues with a tone or with thoughts even approximating what Christ would have said.  But that’s also not the point of this post.

The point is that on Christmas we put a lot of time, effort, and money into making those close to us, our “loved” ones, and perhaps some friends, happy.  We shower people with presents as well as our presence and a good dose of holiday cheer, good spirits.

But unfortunately, as I stated above, it’s just a sham, a facade, even on this one day.  Whether between spouses, siblings, parents and children, adults and their parents, the feelings typically expressed on Christmas just don’t hold water.  There is something there, but it’s mostly passive and confused.  Instead there is a vast reservoir of active memories and feelings about lack of respect, lack of love, lack of caring, envy, and all the other emotions and judgments that make up the typical dynamic between family members.

What most people do on Christmas is, for this one day, try to paper over all these negative feelings and be pleasant and cheerful.  But papering over really never works.  Either hard words are expressed at the time, or afterwards all the negative emotions come spilling out.

If people really immersed themselves in the teachings of Jesus, you would get past all these past slights that are embedded in your ego, you would not attach to these emotions, and you would respect the basic human dignity of all members of your family.  You would understand that we all suffer and anything that someone does that pushes our buttons is a direct expression of that person’s suffering, as well as our own.  That doesn’t change the “facts” but it does open the door to not blaming, to compassion and to loving kindness.

Sometimes, though, there are situations where the facts are so extreme, so bad, so dark, so all-encompassing … and continuing … that there is no way of getting around them spiritually.  One can find compassion perhaps but no spark of loving kindness.  Then it may be best to speak the truth with equanimity, calmly, and cut off relations.  This is extremely painful.  But putting oneself through a yearly charade, and all the negative feelings that arise during the year, is even more painful because it never ends and is denigrating.

The essence of Christmas should return to that of a holy day.  If one wants to exchange simple presents, that would be ok.  But the thrust of the day should be a spiritual observance.  All the excessiveness that have become basic to the commercial success of Xmas should end; it should certainly not be encouraged.  How one could accomplish that on a large scale given the nature of our culture and economy I can’t begin to imagine.  But that is the real meaning of Christmas to me (spoken as a JuBu, a Jewish Buddhist).

Friedman Is Trump’s Most Dangerous Pick Yet!

Trump’s selection of David Friedman as U.S. Ambassador to Israel is his most dangerous to America’s national security interests to date.

His other appointees may be against the very agencies they have been selected to head or cozy with the Russians, but the damage they can cause is of a limited nature and can mostly be undone by the next administration.  They are in many ways similar to the anti-agency people Reagan appointed to head agencies.  For example, James Watt was a disaster at Interior, but the damage was not irreparable.

One could make the argument that retired Lt. General Flynn is equally dangerous given the sensitive post he will have.  I assume there will be a lot of saber rattling, that’s Trump’s style, but with the intent of intimidating, not going to war.  But there is always the danger of miscalculation and the U.S. getting pulled into a war it did not want.  That is certainly a risk if the other party does not back off of war.  And that is where the safety trigger lies; many countries like to bully, but most don’t want war.  Only rebels want war.  And so although Flynn is perhaps scarier, I don’t think he is more dangerous to our national security interests.

David Friedman, on the other hand, will in all likelihood wreak a more devastating havoc on the United States as well as Israel.  His support of the Israeli far-right will smash any possibility of peace between Israel and the Arabs, could well lead to all-out war in the area, and will be a clarion call for increased jihadist terrorist activity against the U.S. both at home and abroad.

His appointment must not be approved by the Senate.

The Perennial Search for the Democrat’s Mission

It’s sad to see Democrats once again thrashing around, after November’s defeat, trying to figure out where there message failed and what they need to do in the future.  (Everyone that is but the Clinton campaign, who apparently doesn’t think there was anything wrong with their message, but that’s another problem.)  Some advocate focusing on youth and minority voters … the “Obama coalition.”  Others argue that attention must be paid to the white middle class worker.  Others, rural America.  And from reports, these groups seem to be at odds with each other.

It’s not unreasonable to analyze this question, Republicans certainly do the same.  The problem is that Democrats seem incapable of seeing the light.  This is a familiar pattern.  After the 2004 loss, Walter Mondale said, “We really need to work on what we are for.  Unless we have a vision and the arguments to match, I don’t think we’re going to truly connect with the American people.”  Similar thoughts were voiced by many party leaders at the time.

As I said in the forward to the 2005 edition of my book, We Still Hold These Truths, “How sad and beyond belief that after a long and intense campaign, the quadrennial defining moment for the Party, it did not know the essence of what it stands for, what its vision is. How then could the American public?”  The same holds true today.

The problem does not arise because there is a conflict between the interests of the white middle class workers on the one hand and the interests of minorities and youth or rural America on the other.  The problem arises because Democratic leaders seem to think there is a conflict … they are trapped in identity politics.  I know the saying, “You can’t be all things to all people,” but in this case I don’t think it applies.  Let me explain why.

It comes back to the question of just what the Democratic Party’s mission is.  Mostly it’s been absent, at best implied.  Instead, the party has had a grab-bag of policies, the platform. But that is not a mission.  It makes it seem the party is just pandering to a bunch of different interests.  

They have presented no cohesive vision, no umbrella for all its policies.  And I don’t call Clinton’s “Stronger Together” slogan - cooperation is better than conflict - a vision.  John Kerry kept on saying that the 2004 election was about voting for change … but from what to what?  Obama certainly made clear what the change was, but he also had no clearly enunciated vision for the Party.  In response to Clinton's weak effort, I suggested the slogan, "Economic Justice for All," (see my post of that title, 7/24/16).

I wrote We Still Hold These Truths because I felt, as did many others, that the 2004 election could not be won on the basis of a negative, anti-Bush vote. The same held true for 2016 and a negative, anti-Trump vote.  To regain the White House and Congress, the Democrats had and still have to come up with a cohesive vision – an ideology – and communicate it forcefully in a way which resonates with the American people. 

Such a vision has not been forthcoming. My hope continues to be that my book will provide a new/old perspective with which to define what the Party stands for, a perspective at once so simple and familiar yet profound that it would be immediately grasped by the American people … the stirring words of the Declaration of Independence.

I therefore propose the following Mission Statement for the Democratic Party which will appeal to Americans rural and urban, regardless of faith, race, social status, gender, or sexual orientation, in red states and blue; a vision that reclaims the moral and spiritual bona fides of the Party (attacked by Republicans):

"To bring to life the promises set forth in our Declaration of Independence.

To build a country of greater opportunity where:

* each and every American has the best chance to experience the promise 

‘that all men are created equal, that they are endowed by their Creator with 

certain unalienable Rights … Life,  Liberty, and the pursuit of Happiness’;

          * government meets its responsibility as set forth in the Declaration …  

          ‘to secure those rights’,  within the constraints of fiscal responsibility; and

        * all citizens have a shared responsibility to support the government’s efforts 

          to secure those rights and promote the public good, each according to his ability.”

These words from the Declaration of Independence are the moral philosophy, the heart, the soul of American democracy. This is America’s common faith.  This is America’s social contract.  To further that promise of equality and opportunity with fiscal responsibility should be the clear mission of the Democratic Party.

All the policies of the Party naturally flow from this mission statement.  All American men, women, and children are owed the support of government policies in education, health care, civil rights, security, the economy, the environment, and taxation that provide a foundation of equal opportunity for all.  That is the American social contract. 

It is these policies that make the Democratic Party a “life-affirming” force. It affirms the profound value of the lives of all living beings.  It acknowledges the suffering of millions of citizens … their lack of work, their lack of health insurance, their lack of enough food to eat, their lack of equal opportunity to acquire a good education … sometimes caused by economic forces, often simply the result of being born on the wrong side of the tracks.  It is these policies that make the Democratic Party a “pro-family” force. How can a family be strong, healthy, and viable without meeting these basic needs?

It is these policies, which respect the value of all human life and the environment, that make the Democratic Party a party of faith – not Christian, not Jewish, not Muslim … but deep religious faith. And because we respect freedom of religion, as well as the right to have no religious belief, we strongly support the Constitutional policy of the separation of church and state created by the Founders to insure the freedom of all to live according to their creed and conscience. The Democratic Party respects the valued and important place that religion has had and will always have in the fabric of American life.

But we must remember that no right, not even those in the Bill of Rights, are absolute.  For no person in the exercise of his or her rights can infringe on another person’s rights.  That is indeed the basis of all laws that control the relations of citizens in a civilized society, whether it be the criminal law, civil law, or government regulation.

In approaching our fellow citizens, we do ourselves and the people of this great country a disservice if we do not recognize the purity of their hearts and beliefs, their natural desire to provide for themselves and their families, and their basic desire to do what is just in the eyes of God.   Democrats must make the case to all Americans, not assuming that any American is ill-disposed to its vision, that their best interests and the best interests of the country lie in policies of the Democratic Party, not the Republican.

This focus on respect and equality must inform all of our actions.  If Democrats do not show that we practice what we preach, how can we expect anyone to believe us?  Legislators must voluntarily reduce the undue influence of lobbyists, big business, and the wealthy from our policy deliberations.  They deserve a place at the table, but they cannot displace or overwhelm the voice of the majority of citizens who have no realistic way, other than the vote, of expressing their point of view.  

Legislators can and should hold more town meetings with their constituents; they can survey their opinion on matters before Congress.  It is important that constituents know they are being listened to.

But because of the practical logistical limitations, constituents cannot compete in presence or volume with the voice of industry and wealth.  And so each legislator must in the end, on each matter before Congress, ask him- or herself what is in the best interests of average Americans, his constituents, versus the interests of industry and privilege.  Sometimes those interests will converge; sometimes they will not.  If they do not, it is the interests of the public that must prevail.  That is who legislators are elected to represent.

The message of We Still Hold These Truths is that Democrats must hold true to the heart of American democracy as expressed in the Declaration of Independence and further elaborated in our Constitution … to the American social contract. We Still Hold These Truths presents an overarching vision that will resonate with the broad American public in red states as well as blue and win their hearts and minds. It is a vision that will successfully counter the radical Republican Conservative movement and reclaim the moral and spiritual bona fides of the Democratic Party.

An Open Letter to President-elect Trump And the American People

For the next 4 years, you will be carrying the weight of the world on your shoulders.  All the suffering, all the conflicts, all the madness will come before you in some form or other for your leadership decision as President.  People and nations will look to you to make the right decisions for our country and for the world.  That is an awesome burden.  I am writing this open letter, from a spirit of loving-kindness towards you, your family, and the American people, because I have no other avenue for speaking with you directly.

If there is one thing that is true of life, it is that we all suffer.  Whether rich or poor, whether white or person of color, whether President or average citizen, we all suffer.  Many people think that the rich and powerful don’t suffer because they have so much, “all that one could possibly imagine,” and yet as a spiritual person I know they do.  You know this as well, I’m sure.

Why is it that we all suffer?  And what are the consequences?

We all suffer for two reasons: our basic needs and the world we live in.  When a child is born, he has four basic needs:  food, freedom from pain, warmth/nurturing, and physical security.  These are the four irreducible needs of all human beings.

In particular, a baby’s need for nurturing, for unconditional love, is almost without limit.  Birth, being thrust out of the womb, has to be a scary experience.  When an animal is born, it is typically licked all over by the mother and is always next to the mother’s warmth.  When a baby is born, it is slapped on the behind, washed by a stranger, rolled up in a blanket and given to its mother to be held and fed before being put in a basinet by itself.  So from the moment of its birth, a baby finds that its needs are not met, and so the first seeds of insecurity are sown. 

This pattern continues during the baby’s formative first years.  It’s not that parents don’t love their new child and shower it with attention; it’s that the needs of the baby go beyond what most parents are able to give.  Whether it’s how they were raised, whether it’s the demands of work or home, whether it’s having their own problems to worry about … it’s just the way it is.

And as the baby becomes a young child, proceeds through adolescence, and attains adulthood, the seed of insecurity that formed at birth grows to become a huge tumor inside each of us.  Why?  The tumor grows because it is fed by much of what we experience in life … in the home, in school, at work, and in the media.  We are either told or learn that we are clearly lacking in some way.  Or if we are praised, we know how easy it is to fall from grace, and so the successful often have even greater insecurities than the average person because they have more to lose.

And so we have ended up with a world full of insecure people.  We each compensate for it, mask it in many ways, but the insecurity is still there.  What are the consequences?  In a word, it means that human relations, including the relationships between nations, are fraught with conflict.  

All the fighting, all the abuse, all the hatred, all the discrimination … whether in the home, the country, or the world … is a function of man’s insecurity.  A Buddhist monk once said to me that if someone or something pushes your buttons, what agitates you is a direct expression of someone’s suffering, their insecurity, and your button is a result of your own insecurity.

So how should this knowledge be applied?  How should it impact how we deal with our fellow humans, whether it’s a family member, a colleague, someone with an opposing point of view, or even an enemy?  

First, it means that all persons should be treated with respect.  That’s really all that most people want.

Now, many people would say, “Why should I respect him when he doesn’t show me respect?”  A very understandable question, but one which doesn’t get us anywhere and continues the destructive cycle.   Someone has to start first.  And the bigger, the more powerful a person is, the more it is his responsibility to take the first step.  After showing respect, he or she will usually be rewarded by being shown respect in return. A win-win situation.

What also helps us have respect and compassion for ourselves and all people is the knowledge that we developed into the persons we are because of all the learned experiences of life, much of which is negative.  We were not born this way; and this is not our true self.  To put it in modern techno language, we are programmed the way we are because of the inputs we have received.  That’s why Buddhists and mystics of all religions say that there is no such thing as a bad person, just people who do bad things.

Second, understanding how we came to have certain beliefs and opinions gives us the ability to respect the fact that other people come to their opinions honestly as well.  There is no one right opinion.  That understanding changes the dynamics of human interaction.  For example, I used to be a Type A person.  I was always right and everyone else was wrong.  No more.  As a result, I treat others with respect; my interactions are not combative and are more productive.

Finally, wanting only the best for ourselves, our family, our fellow citizens, and our country, and being aware of the ill will cause by “normal” interactions, we seek to rise above the fray and, looking down from above, act and respond with wisdom rather than emotion.  We know we cannot make good judgments when we are consumed by our emotions and attitudes.   

And we have been so consumed because we are used to taking things very personally.  But we learn not to because we come to know that people’s actions, including our own, are a function of deep-seated insecurities.  It really has nothing to do with us.  And that allows us to rise above the fray and not contribute to conflict. 

And so Mr. President-elect, as you lead this great country for the next four years, I hope that you are able to have compassion for yourself and all others, that you are able to respect everyone’s human dignity and equality, and that for the good of our country you rise above the fray and exercise wisdom.