Showing posts with label Civil Rights. Show all posts
Showing posts with label Civil Rights. Show all posts

Saturday, December 12, 2015

Civil Rights and Interstate Commerce

Originally Written on August 23rd, 2015
Edited and Expanded between December 7th and 12th, 2015



      In September 2012, I called in to Sam Seder's show “The Majority Report”, a liberal talk radio broadcast. I was calling to take Seder up on his invitation for libertarians to debate him. Seder and I discussed taxation, private militaries, and public utilities such as phone and internet. The video of the conversation was later posted on YouTube as “Libertarian Oblivious to 'Who Built That'” (https://www.youtube.com/watch?v=lc9lEjbYiuU).
      Seder described what I wanted as “feudalism”, and told me that what I want sounded more like something out of the show Game of Thrones than something in the real world. I didn't know what Game of Thrones was at the time, but after having seen the show, I can say now that I would rather live under “feudalism” - if that is what the show depicts – than the system that we have now (which, arguably, is a form of feudalism).
      In the aftermath of the shooting in Charleston, South Carolina in August 2015, I planned on calling Seder's show in order to discuss civil rights, and address a conversation between Seder and a person who called his show in May 2014. That conversation involved discussions about currency, principles, property rights, and civil rights legislation. It was posted to YouTube as “Another Episode of Libertarians Gone Crazy! With Sam Seder” (https://www.youtube.com/watch?v=EmmcTzeOK1Q) and “Libertarian Caller: I Oppose the Civil Rights Act... on Principle” (https://www.youtube.com/watch?v=JZ0syDgMJ7k).
      The following is an edited and expanded version of what I planned to discuss with Seder.

      In the aftermath of the shooting in Charleston, South Carolina, this is no time to stoke the flames of racial hatred. However, I oppose Title II of the Civil Rights Act of 1964. For those who don't know, that was the provision of the Civil Rights Act that prohibited discrimination and segregation in “places of public accommodation”. Unfortunately, nowhere in the legislation were the terms “public” nor “private” defined, nor differentiated.
      The man who called in May 2014 said that he was opposed to that same provision, asserting that private businesses are, more or less, the same as regular people's private property, for example, their homes. He added that the freedom of association protects our right to keep people out of our homes and off of our business properties.
      I argue that, for the most part, this should stand regardless of whether such businesses supposedly serve “the public”, which is to say, individual members of the public who have the right to choose whether to attempt to become customers or patrons of such businesses. I and other opponents of Title II contend that the freedom of association includes the freedom from association; the right to be left alone.

      The Fifth Amendment protects our right to be free from unjust takings; it states that “no person shall be deprived of life, liberty, or property without due process.” Essentially, it states that none of our property, nor any of its use-value, shall be taken away, unless and until we are charged with, and convicted of, a crime. The use-value of a business property includes the “right to refuse service to anyone”, and as the man who called in to the Majority Report in May 2014 pointed out, signs bearing those words are hanging on the walls of businesses all over the country.
      Therefore, Title II of the Civil Rights Act of 1964 presents an encroachment upon the Fifth Amendment, but it also – through its omission of definitions and distinctions – blurs the line between what is public property and what is private property. Additionally, and most importantly, Title II presents a problem when it comes to the interstate Commerce Clause of the U.S. Constitution, which gives the federal government the authority “to regulate commerce … among the several states”.

      Suppose that I live in Montana, and I make and sell firearms. Suppose that the bullets come from one part of the state, and the shells come from another part of the state, and I manufacture the scopes in a factory that I own on my own private property. Since I only conduct commerce within the state of Montana, I am engaged in intrastate, or in-state, commerce, but not in interstate commerce. So only Montana state statutes and local ordinances apply to me, because, under the traditional interpretation of the Commerce Clause, this commercial activity would be none of the federal government's business.
      Assume that I own a restaurant, and that it only has one location, or that it has several locations, but they are all located in the same state. As with gun manufacturing, only state and local laws get to say whether I have the right to refuse service to anyone. It is only when I am engaged in interstate commerce – commercial activity that crosses state borders – that the federal government shall have constitutional authority to get involved.
      Returning to the topic of gun manufacturing in Montana, the state statute Montana Firearms Freedoms Act, according to Wikipedia, “sought to exempt firearms manufactured in Montana from federal regulation under the interstate commerce and supremacy clauses” of the Constitution. The law was challenged, and the plaintiffs in the case wanted gun manufacturers to comply with federal laws, but their suit was dismissed by the U.S. District Court in 2010 “for lack of subject matter jurisdiction and failure to state a claim”. However, the United States Court of Appeals for the Ninth Circuit ruled that the plaintiffs in the case did have standing, but still dismissed the case due to the plaintiffs' failure to state a claim, concluding that the “creation and circulation of such firearms could reasonably be expected to impact the market for firearms nationally”.

      It is this “reasonable expectation” of intrastate commerce having an impact on the national market, which was the gist of the Civil Rights Act of 1964's standard – and the standard set by a subsequent lawsuit regarding the act - regarding when federal intervention is appropriate. In the case of Heart of Atlanta Motel, Inc. v. United States, the U.S. Supreme Court found that Heart of Atlanta Motel and Pickrick restaurant – the businesses owned by plaintiffs Moreton Rolleston and Georgia Governor Lester Maddox, respectively - substantially affected interstate commerce.
      The opinion of the court majority in that case was that, since the majority of Heart of Atlanta's clientele came from out-of-state, and since it was strategically located near two interstate highways and two state highways, the business clearly affected interstate commerce, and so, the federal government had the authority to intervene in order to regulate that commerce in a way that stopped or prevented the discrimination and segregation which was occurring there.
      The effect of the court's decision in Heart of Atlanta was that substantial effect on interstate commerce rests on the opinion of the courts, regardless of the fact that the hotel and restaurant had the freedom to choose to restrict their clientele to people from within the state, and regardless of the fact that those businesses had the freedom to restrict their other commercial activities aside from their service of clientele (i.e., the sourcing of their raw materials) to within the state.

      Back to Montana. Say I own a restaurant in Montana, and I want to expand my business. However, there aren't many people in Montana, so in order to get more customers, I plan to open a new location in a neighboring state; suppose it's Idaho. I might open up that new franchise in Idaho, and post a sign on the wall that reads “we reserve the right to refuse service to anyone”, however, the federal government would have the authority to intervene in order to stop me.
      This is because my restaurant would operate in two states; therefore, I'd be incontrovertibly involved in, and substantially affecting interstate commerce. Furthermore, I'd be actively discriminating against people who have the freedom to travel, and the freedom to acquire property through purchasing food, and other possessions (supposing that the business is a gas station or convenience store), and renting rooms (supposing that the business is a hotel or motel). But, of course, the freedom to buy and sell is conditional upon the permission of the other seller or buyer whom is party to the transaction.
      To put things rather bluntly, my interpretation of the interstate Commerce Clause does not prohibit black people from eating chicken and waffles. Waffle House has branches in twenty-five states, so clearly, it is involved in interstate commerce, which means that the commerce in which it is engaged is subject to regulation by the federal government. This stands even under the interpretation of the word “regulate” which holds the word to mean “keep regular”, i.e., free from undue inhibitions, including the kind of inhibitions imposed through keeping minorities off of the premises.

      Now, suppose that Barry Goldwater, who criticized the Civil Rights Act of 1964 for Title II and Title VII (the title which prohibits discrimination in employment), had defeated Lyndon B. Johnson to become president in 1964. Or simply suppose that Title II had been removed, amended, or clarified, to fit the Commerce Clause's original purpose (i.e., to keep the federal government out of the states' internal business affairs, and to prevent states from passing laws to favor their own commerce over that of other states), or suppose that the Supreme Court had ruled in favor of the plaintiffs in Heart of Atlanta, to find portions or the whole of the 1964 C.R.A. unconstitutional.
      Also, suppose that I own a convenience store in Indiana, near the border with Illinois. Suppose that I segregate or discriminate, that I refuse to allow black people to become patrons and/or employees. Suppose I segregate and discriminate against atheists, or communists. Suppose the target of my discrimination is not a minority, suppose I want to keep Christian gun owners out of my store. Suppose I don't want police officers, or veterans, or British royalty, or the Pope, or Rahm Emanuel, coming in, taking my snacks, and trying to draft me into their army.
      Suppose I don't want to let federal agents onto my property, because they're trying to ensure that I am compliant with the Real I.D. Act.; trying to force me to make sure that my employees are in the country legally, and trying to make me card undocumented workers for trying to buy a six-pack of beer after a hard shift of day-labor. Say I don't care whether they're here legally, and they and I are both just trying to pay our bills and get money to our families.
      Say I'm this business owner in Indiana. Everybody hates Indiana, right? They sure do! (Note: I choose Indiana because liberals recently considered boycotting the state over its opposition to gay marriage.) I own this gas station, or convenience store. Say I don't want to allow Democrats inside, because I think they're lazy and shiftless.
      Anyway, long story short, say I want to open up another store and start expanding across the nearby border into Illinois, and I want to retain my legal right to discriminate against anyone, for any reason, without being obligated to give a reason. Here's where things get absurd.

      Then you would see half of the country getting up in arms against me – not because I'm discriminating – but in order to demand that the federal government allow me to expand into Illinois. The initial left-liberal reaction to this would be something like “Why do you want this racist business owner to expand? So he can discriminate in Illinois, in addition to Indiana!?”
      And those who support my expansion would respond, “No, we want him to expand into Illinois so that his business would be unquestionably engaged in interstate commerce, putting the business under federal jurisdiction, enabling the federal government to regulate the business, in order to stop the discrimination or segregation!”
      Then, business owners who want to segregate and/or discriminate would be faced with a difficult choice: keep their business in one state, risking that it stay small, but retain their rights to discriminate, or expand their business into other states, in order to expand their market reaches, but, in so doing, lose their right to discriminate.
      Then, business owners might finally capitulate to what the federal government intended to accomplish in crafting Title II; they might simply reason that they can expand their businesses by resolving to stop segregating and/or discriminating – that is, to agree to serve anyone and everyone who comes onto their property with the intent of patronizing their businesses – instead of trying to grow their clientele by expanding into other states, and having to comply with additional federal regulations in the process.

      Finally, suppose that the U.S. Supreme Court had found Title II, or the entire Civil Rights Act of 1964, unconstitutional. Then, it would be up to each state, and each community, whether to allow discrimination and segregation on private commercial property. Then, it would be clearly and widely known which businesses, and which state and local governments, allow or support discrimination and segregation.
      In such a situation, people would be free to boycott such businesses - depriving them of the money they would earn through transactions – and also free to boycott, and stay clear of, entire states and communities (however, they would not be able to boycott the federal government).
      But now, the opposite is the case; business owners who want to discriminate and segregate are required to serve anyone and everyone who comes onto their property. So now, people can freely wander onto commercial properties, and become their patrons, without having any clue as to whether its employees and/or owners are dangerous racists, sexists, xenophobes, or political extremists, who may want to see those patrons fall victim of violence.
      Even if we could tell which business owners are racists (et cetera) and which are not, and wanted to boycott them, we would still have to fight the Internal Revenue Service and the state and local tax agencies, and the various departments and chambers of commerce, in order to stop our tax money from being spent in order to subsidize, and bail-out, and grant limited liability and intellectual property protections to, such discriminatory businesses.

Wednesday, May 28, 2014

Notes on National Anarchism

     Ethnic nationalism has its place; it should not be forced upon anyone, but nations have the right to determine themselves. Anyone who sides with Ukrainians against U.S., E.U., and Russian economic and military imperialism should see that.
     I would not associate with any group whose primary requirement for membership is race or ethnicity, but if things like black men's business alliances and the Congressional Black Caucus can and should exist, then you've got to admit that exclusion on the basis of race is valuable, but discrimination by whites against non-whites in a white-dominated culture (or replace "white" with "majority" in all cases), not so much.

     I don't support natives kicking out the descendants of colonizers. Colonizers themselves, yes, especially if they've broken treaties. I don't think it's necessary for Palestinians to kick out all Jews, nor Native Americans and Mexicans to kick out all non-native inhabitants of the United States, but I think there's little reason why some communities should be required to be open to outsiders.
     Local autonomy with nationality as a factor is a viable solution for native peoples, especially those who have fought and died for the land they live on. And I think they should have the right to determine who can become a member or not, whether that's based on someone's blood quantum, or their adherence to the local culture, or both.
     I think that, insofar as Native Americans and Mexicans are peoples who are native to the U.S. - and insofar as African-Americans are a displaced people - they have shared a common struggle. Their development and success is conditioned and potentially limited by that common struggle, so I think they should retain the right to discriminate.
     But we should also realize that young Israelis and young Americans who did not immigrate but were born in their home nation-States, are also "displaced peoples" in that they might otherwise wish to live somewhere else. However, that entitles them neither to the land itself, nor the right to discriminate against other displaced and/or native peoples as they please. That right comes from somewhere else.
     Not long ago, businesses has the right to discriminate against anyone for any reason. Considering some New York blacks' (including Muslims') perception that Jewish merchants are trying to destroy their communities with liquor, that African-Americans in Portland, Oregon risk getting displaced by white yuppies' Whole Foods, and that Koreans feared black criminals robbing them during the L.A. riots, it would make sense that native and displaced minorities should have the right to protect themselves, whether against the majority culture (i.e., whites) or against one another.
     Consider the possibility of a Klansman or a neo-Nazi going to a supermarket and asking a Jew or a black person to decorate a pro-Klan or pro-Nazi birthday cake for them. If you think that's only unacceptable because the Klansman or neo-Nazi is white, then take for example a Jewish Nazi, or a Catholic Klansman. They've existed. Do you see now how "freedom from discrimination" only forces us to serve one another involuntarily?
     Does an all-white business have the right to exist in a predominantly black neighborhood? If not, then suppose that the business has only one employee, whom is white. What now?
     Does a family-owned "all-Chinese business" have the right to hire a security guard and keep people out based on their ethnicity? If not, then what if the business is situated in an area with extraordinarily high violent racial and ethnic hate-crime rates, and there are many ethnicity-based gangs that hate Chinese people?
     Most importantly, how is hiring a security guard anything but "discrimination"? I was told in college that discrimination no longer exists in the private sector. How can that be true if there are security guards and bouncers who are allowed to refuse service to people without having to explain why?
     If a security guard keeps a Japanese person out of a Chinese business because of Japanese gang activity in the area, are we to automatically assume that a "hate crime" has occurred? Or should we simply respect the right of all businesses to discriminate on the basis of any criteria they please, because then we wouldn't potentially force a business owner to put his whole family at risk simply because someone who might be racist and violent demands "freedom from discrimination" and asks to be served?

     "Being able to live a free life without facing discrimination" is not how I view nor define freedom. None of us has the right not to face discrimination, nor can we avoid discriminating in our everyday choices. We discriminate when we decide who to date, have sex with, and marry, and we discriminate when we choose our friends.
     If I believed that I have the right not to be discriminated against, then I'd believe that I have no right not to be denied requests for sex and dating from women, and I'd be like the guy in L.A. who shot three women because he was angry that no woman would have sex with him. The freedom from discrimination is the right to order people to serve you by assenting to associate with you.

     Lastly, national autonomy and communal autonomy require neither territorial integrity, nor well-defined international borders, nor the prevention of immigration. In the view of the panarchists, legal communities can exist side-by-side, within one another, and even on the same territory.
     Imagine two people, each in his own apartment, one living above the other. Imagine that each one subscribes to, pays for, and receives goods and services from some company providing justice, security, and protection. Such a company could have ethnicity, race, culture - or things like hobbies, interests, personality type, etc. - as the determining factor, or as one of many determining factors (regarding membership, or rates, or conditions of membership, etc.).
     We should keep in mind that what is desired by the members of the Congressional Black Caucus and 100 Black Businessmen of Madison - as well as by proponents of affirmative action - is precisely the kind of practice which is embraced by the national-anarchists; namely, the practice of using race or ethnicity as a condition influencing membership, whether in the public or private sector, and whether heritage is the sole criterion or but one of several criteria.
     One of the arguments made by members of the Congressional Black Caucus in favor of the group is that it does not discriminate on solely one basis but rather on two bases. They do not allow non-blacks to become members, but they also do not allow non-congressmen to become members. This fact and their de facto exclusion of Republican blacks beg the following question: How does the act of tacking additional reasons to discriminate onto currently existing discrimination make that discrimination less discriminatory?
     It is not that discrimination is universally harmful to minorities; it can be beneficial, but this is a controversial viewpoint. It's not difficult to understand why the topic of discrimination and segregation on the part of non-whites in the U.S. has not been fully explored nor discussed.
    Ethnic, racial, religious, etc., separatism (and, more broadly, the freedom from association and from involuntary servitude) are valuable and acceptable as long as they are not forced. Understanding this - and that discrimination is all around us - could allow ethnic, cultural, racial, religious nationalism to exist in independent, autonomous, self-determining manners; without bringing territorial integrity into the mix, and without building border fences and checkpoints in order to prevent the flow of immigrants into an area.
     I agree with everyone who points out that no "national anarchism" should occur if it actually depends on a State (i.e., local/territorial monopoly on violence, implying territorial integrity) to prop-up forced segregation, discrimination, or separatism based on ethnicity, race, culture, religion or any other characteristic or attribute (especially along the lines of borders drawn without respect to the rights of native peoples or the boundaries of local watersheds).

Sunday, April 20, 2014

Social Policies for 2012 U.S. House Candidacy


The Justice System
   Augment the rights of the accused, advocate for the cessation of enforcement of and prosecution for victimless crimes, mandate the information of prospective and active jurors about jury nullification, and oppose tort reform which limits the power of juries.

The War on Drugs
   Repeal all federal anti-drug legislation, abolish the Drug Enforcement Administration, end the funding of the War on Drugs overseas, and urge the president and the governors of the states to pardon all non-violent drug offenders.

Civil Rights
   I believe that any morally decent society should have institutional protections against slavery and involuntary servitude. As such, I would urge people and governments at all levels to create and grow associations that promote the notion that people should be judged by the content of their character and not by the color of their skin.
   In our quest to eradicate discrimination from government,we must be careful to leave some segments of the social economy undisturbed, so that the civil rights movement can become as pluralistic as its original promise. Politicoeconomic pluralism is the only tool we have to determine how, whether, and to what degree societies tolerating non-institutional discrimination which does not threaten immediate or direct harm of person or property are able to improve social justice and equality of economic outcome across racial, ethnic, cultural lines.
   I would vote to oppose all institutional discrimination by agencies of any level of American government.

Immigration and Borders
   Support federal legislation prohibiting the construction of fences along our international borders, support D.R.E.A.M.-Act-type legislation if not promoted at the state level and not through executive orders, allow illegal immigrants to receive private charity, don't force employers to participate in eVerify, oppose REAL ID Act, provide an easy path to citizenship for non-violent illegal immigrants, make citizenship optional upon immigrants' 18th birthday, investigate Fast and Furious, oppose efforts to make English the sole official national language

Gender and Life
   Advocate for local governments to have the primary role in making decisions concerning abortion and contraception, invoke the Commerce Clause to prohibit states' bans on those goods, and oppose sexist hiring practices in the public sector.

Sexual Orientation
   Support prohibition of discrimination against L.G.B.T.Q. Persons in public-sector hiring practices, urge companies not to discriminate on the basis of sexual orientation or identity, and require federal recognition of all same-sex partnerships valid in the states.

Education
   Abolish the Department of Education; permit its re-establishment only under condition of proper ratification of an amendment allowing its existence; and urge individuals, private actors, and local governments to take up the responsibilities to provide educational goods and services.

The Environment
   Abolish the Environmental Protection Agency, permit its re-establishment only under condition of proper ratification of an amendment allowing its existence, and scale back federal intervention in environmental matters to only permit jurisdiction in cases of interstate lawsuits.

Health and Human Services
   Abolish the Department of Health and Human Services, and gradually phase out the Centers for Medicare and Medicaid Services (involving means-testing for beneficiaries and other reforms), saving about $100 billion annually. Repeal the Patient Protection and Affordable Care Act (Obamacare), saving another $94 billion annually. Eventually eliminate $700 billion from the current annual federal budget, and urge the state and local governments, unions, charity and religious organizations, and private enterprises to increase their provision of health services and insurance benefits during the process of transition away from the current system of centralized federal planning of the provision of health and human services.

Housing and Urban Development
   Abolish the Department of H.U.D., permit its re-establishment only under condition of proper ratification of an amendment allowing its existence, and urge private actors and local governments to take up the responsibilities to provide its services.

Private-Sector Labor
   In order to foster a civil society which defends the freedom of association as a basic principle of legitimate government, it is essential that no governmental agency administer legislation which impairs the obligation of contracts – whether retroactively or prospectively – unless such contracts interfere with the right to be free from coercion, or such legislation is enacted on the level of municipalities or geographically small counties. As such, I would vote to repeal the Taft-Hartley Act, which would effectually invalidate the states’ Right-to-Work laws.
   I would propose legislation prohibiting the federal and state governments from mandating that all unionized workplaces within the pertinent jurisdictions have closed-shop or union-shop security provisions. Additionally – being that informed consent is necessary to ensure that contract-making is voluntary – I would urge governments at all levels to pass legislation ensuring that prospective employees become informed during their job interviews whether they will be obligated to join a union as a condition of employment.

Social Security
   Abolish the Social Security Administration, permit its re-establishment only under condition of proper ratification of an amendment allowing its existence, and urge private actors and local governments to provide old-age and retirement benefits

The Obama Administration
   Support independent investigations of the president's eligibility, and of the deaths of several deceased persons of interest who may have been targeted in response to their possible awareness of facts pertaining to various scandals involving members of the executive branch.







Written in January 2012
Originally published on January 18th, 2012
Text originally appeared at http://dontvoteforjoe.wix.com/2012
Edited in April 2014








For more entries on borders, immigration, and territorial integrity, please visit:


For more entries on child welfare and education, please visit:
http://www.aquarianagrarian.blogspot.com/2013/12/proletarian-radical-agorist-economics.html
http://www.aquarianagrarian.blogspot.com/2014/05/education.html

For more entries on civil rights, slavery, segregation, and discrimination, please visit:
http://www.aquarianagrarian.blogspot.com/2011/06/title-ii-of-civil-rights-act-of-1964.html
http://www.aquarianagrarian.blogspot.com/2014/04/sen-cliven-bundy-harry-reid-owes-feds.html

For more entries on environment and climate change, please visit:
http://www.aquarianagrarian.blogspot.com/2013/09/proposal-for-cooperative-party-of-oregon.html
http://www.aquarianagrarian.blogspot.com/2014/05/cap-and-trade-legislation.html

http://www.aquarianagrarian.blogspot.com/2014/05/the-food-and-drug-administration.html

For more entries on health care and health insurance, please visit:
http://www.aquarianagrarian.blogspot.com/2012/06/obamacare-and-interstate-commerce.html
http://www.aquarianagrarian.blogspot.com/2014/04/obamacares-constitutionality-and.html

For more entries on housing and homelessness, please visit:
http://www.aquarianagrarian.blogspot.com/2011/07/on-panhandling.html
http://www.aquarianagrarian.blogspot.com/2014/04/spencer-stuart-recruited-executives-for.html

For more entries on justice, crime, and punishment, please visit:
http://www.aquarianagrarian.blogspot.com/2010/10/thrasymachus-support-for-justice-being.html
http://www.aquarianagrarian.blogspot.com/2014/04/john-locke-roderick-long-and-voluntary.html

For more entries on gender, sexuality, and L.G.B.T.Q. issues, please visit:
http://www.aquarianagrarian.blogspot.com/2010/10/justice-stephen-breyer-and-recognition.html
http://www.aquarianagrarian.blogspot.com/2014/01/dennis-altmans-global-sex-from.html


For more entries on theory of government, please visit:
http://www.aquarianagrarian.blogspot.com/2014/05/the-general-welfare-clause.html

For more entries on unions and collective bargaining, please visit:
http://www.aquarianagrarian.blogspot.com/2014/04/on-monopoly-and-scott-walker-recall.html

For more entries on high-profile corruption and conspiracy theories, please visit:
http://www.aquarianagrarian.blogspot.com/2014/05/wiretaps-searches-and-patriot-act.html

For more entries on high-profile corruption and conspiracy theories, please visit:

On Civil Rights and Jim Crow Laws

Written on February 11th, 2012
Edited in April 2014



   The purpose of the Civil Rights Act was to provide civil rights to blacks. Civil, as in rights relating to their participation in government (like voting rights), not their right to tell employees and management of private establishments how to conduct their business.

   That is, until the Civil Rights Act of 1964 came along. This act had ten provisions in it. Nine of them dealt with real civil rights having to do with blacks' participation in government. The other provision required states to prohibit businesses which serve the public from discriminating against patrons on the basis of race.

   This provision did not define the difference between "public" and "private", and subsequent court rulings on the law simply assumed that all businesses serve the public (which I associate with government, i.e., "the public sector", not private businesses), and declared federal jurisdiction on the grounds that any business can be construed to have some "substantial effect" on interstate commerce, which the federal government has (way too broadly) asserted itself to have the ability to regulate.

   Not all southern businessmen segregated customers by race or refused to hire based on race because they were racists. But all of them did so because it was the law; specifically, the Jim Crow law. A law, created by governments, not by the private sector. The reason Jim Crow laws were maintained is because racists intimidated city council members into codifying them.

   Providing blacks with civil rights to vote and participate in government like all other citizens would have permitted them to vote that the governments of their states to prohibit discrimination in private businesses, and the federal government wouldn't have had to breach the Constitution the way it did in the Heart of Atlanta v. U.S. ruling which resulted from the 1964 CRA.

   There is no civil right that allows someone to compel a business to associate with him. The liberty which the Declaration of Independence guarantees to us means the freedom of association; that is, the freedom to associate, and the freedom not to associate. If you can compel someone to associate with you in a way that violates the Constitution, you are making someone serve you against their will, i.e., involuntarily. It's involuntary servitude, which is prohibited by the 13th Amendment, which the law regards as on-par with slavery. Indeed, this is the defense which the plaintiff used in the case of Heart of Atlanta v. U.S., which I referenced above.

   The same law that prohibits businesses from discriminating against blacks and segregate patrons in order to protect whites can also be used to prevent businesses from segregating in order to protect black patrons from white patrons. If government has eradicated all private-sector discrimination - as one of my past UW professors has claimed - how can businesses still legally hire bouncers and security guards to choose which potential patrons enter and which must leave?




For more entries on civil rights, slavery, segregation, and discrimination, please visit:
http://www.aquarianagrarian.blogspot.com/2011/06/title-ii-of-civil-rights-act-of-1964.html

Friday, January 3, 2014

The Cherokee Freedmen Controversy



     While passing laws requiring that an applicant for tribe membership have at least some blood relation to the tribe in question may help assure that the tribe’s genetic legacy be secured, to pass such laws does not support a tribe’s likelihood to remain united, and in fact these laws may serve to undermine regard for a tribe, but also to diminish its cohesiveness on the basis of culture.
     On one hand, the U.S. federal government has at least some history of allowing Native American tribes to decide for themselves which criteria to use in order to create a basis upon which to choose to either reject or confirm an applicant’s membership in the tribe, and therefore the U.S. should allow any decisions concerning Cherokee Nation membership criteria made by that tribe’s Supreme Court to stand without interference.
     Aside from this fact, although blood quantum laws were originally created by white men in Virginia and served to oppress Natives, their use as a criterion for allowing membership has been accepted by many tribes as a provision of the Indian Reorganization Act of 1934. Therefore, it should be a right of Native American tribes to require applicants to prove an actual genetic relationship before granting them membership.
     However, since today there are so many members in the various tribes who have very little Indian blood and are only members based on the fact of the presence of that “single drop,” it would be easy for a tribe’s government to create a line in the sand with regard to acceptance, and also very controversial, as some people may consider this discrimination and the denial of civil rights on the basis of ethnicity and race.

     The weakening of cohesion over the past decades has left many Indians displaced and without connections to their relatives, tribes, and customs. Some of those with Native blood seek to re-connect to their cultures through tribal education, including learning native languages, and also through the formation of pan-Indian identity. Due to this situation, the need for individuals to re-discover Indian identity and to establish relationships to the cultures more than to ethnic or racial similarity is likely more crucial to the survival of Indian ideas and customs than any law requiring that a person be ethnically or racially Indian.


Originally written in November 2009 as a college essay
Originally Published on January 3rd, 2014





For more entries on civil rights, slavery, segregation, and discrimination, please visit:
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The Role of the A.S.W.P.L. and Christian Organizations in Encouraging Anti-Lynching Education Programs and Legislation


Although a key figure in the Association of Southern Women for the Prevention of Lynching was opposed to anti-lynching legislation as a supplement to education as a means to end lynching, efforts to pass such legislation, as well as efforts to spread anti-lynching education and literature, and to encourage growth of, membership in, and contribution to such education programs, were promoted by each the ASWPL, Christian churches, and Christian organizations.
At the Association of Southern Women for the Prevention of Lynching’s annual conference of the Council on Program for 1938 in Atlanta, the association declared that “[l]ynching is an indefensible crime, destructive of all principles of government, hateful and hostile to every ideal of religion and humanity, debasing and degrading to every person involved.”1
In a report of the association’s 1937 activities, the authors acknowledged the widespread nature of lynching, and felt a responsibility for its presence. They believed that lynching was widespread because “public opinion has accepted too easily the claim of lynchers and mobsters that they were acting solely in the defense of womanhood.” They aimed to “create a new public opinion in the South which will not condone for any reason whatever acts of mobs or lynchers,” and sought to do so through anti-lynching education programs and the spreading of literature.1
At the 1938 meeting, “members at large, representatives of national and sectional organizations and chairmen of State Councils” presented or submitted reports “on their activities in advancing the program of education through personal work, through organization set-ups and through State Council activities.” Jessie Daniel Ames reported on the spread of the anti-lynching educational program in the U.S.1
The association wanted the chairman of each state council to secure speakers to present the education program in colleges, and to write letters of commendation to sheriffs in counties where lynchings had been prevented. State councils were also encouraged to increase their member organizations and to make studies of present state anti-lynching legislation to support the federal anti-lynching law.1
The association advocated a wider use of the press. Jessie Daniel Ames was asked to continue monthly mimeographed letters on the group’s work, and to contact publications affiliated with anti-lynching education. Members of the association wanted a study book to be prepared on anti-lynching education, which was to be made available for twenty-five cents, and free to university sociology departments. They also wanted to continue distributing anti-lynching literature and posters to libraries, especially in high schools, colleges, and city and county libraries.1
Mrs. Attwood Martin of Kentucky sent literature to four foreign countries, corresponded with editors, providing them printed material, wrote newspaper articles, and gave literature to clergy and libraries. She said that “prejudice… gives way before a knowledge of presented facts. Our work lies ahead in the presenting of these facts to an ever-widening public.”1
Women of the Florida Council gave advice to women to help prevent lynching. They advised them to call on local citizens, to call the governor, the sheriff, and officers, and to keep in touch with the press. This advice is given alongside documentation of telegrams sent from a Mrs. Cornell to such authorities and press, which resulted in Governor Cone to correspond to Mrs. Cornell, promising that a Negro on trial would not be lynched.1
The association collected signatures to pledge to educate against lynching, and expressed a desire to intensify efforts to secure signatures from sheriffs, county officers, members of the state legislature, and of churches, “civic clubs, school classes, young people and college groups,” and “unorganized rural and industrial sections.” In the report of the committee on methods, the ASWPL stated a desire that “groups affiliated with State Councils and interested individuals be asked to make financial contributions to the educational program for the prevention of lynching.”1
Although Jessie Daniel Ames favored education over legislation as a means to end lynching, the ASWPL, in solidarity with Christian churches, encouraged anti-lynching legislation. The National Young Woman’s Christian Association directed their attention to advancing the Gavagan-Wagner-Van Nuys Anti-Lynching Bill in the United States Congress, and members of the ASWPL also worked to secure the passage of the bill, though it was ultimately unsuccessful.2
The ASWPL and Christian churches joined forces to promote anti-lynching education. The ASWPL’s literature was distributed to the Presbyterian Church, sent to each Synodical president and secretary of Christian Social Service, and to the president and chairman of Christian Social Service of the Young People’s Leagues of the Synod, and the Synodicals considered adopting an education program. The Committee on Women’s Work of the Presbyterian Church “endorsed a program of education against lynching and urged the active interest of the woman as individual Christian citizens.” Mrs. W. A. Newell, the chairman of the Bureau of Christian Social Relations of the Southern Methodists, reported that “[t]he aim and policies of the [ASWPL] were adopted by the Women’s Missionary Council… as an important part of its work in education for and practice of Christian Citizenship.”2

The Women’s Christian Missionary Society and the Methodist Missionary Council also participated in educational efforts, by securing signatures, holding community meetings to talk about the factors that promote mobs, promoting “anti-lynching leaflets, pamphlets and playlets,” and “securing the signatures of sheriffs and other county officers” to a “Declaration of Purpose,” and reporting within at least one church on what has been done to educate against lynching. Mrs. L. O. Turner, the Georgia Secretary General of the Women’s Christian Missionary Society, told of “Negro speakers in District Conventions,” and said that “both State and International Conventions have endorsed a program against lynching.” She said that “the cultivation of a new interest in the Negro home and family, the Negro school and church life” would reduce mob violence.2



Bibliography

1. Association of Southern Women for the Prevention of Lynching, 1930-1942. "With Quietness They Work: Report of the Activities of Southern Women in Education Against Lynching During 1937". In With Quietness They Work: Report of the Activities of Southern Women in Education Against Lynching During 1937 (Association of Southern Women for the Prevention of Lynching, Atlanta, GA, 1938)
2. Association of Southern Women for the Prevention of Lynching, 1930-1942. "The National Young Woman's Christian Association Concentrate On Federal Bill". In With Quietness They Work: Report of the Activities of Southern Women in Education Against Lynching During 1937 (Association of Southern Women for the Prevention of Lynching, Atlanta, GA, 1938)



Originally written in February 2008 as a college essay





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