What Is A Superpower To Do?

There is a recent piece on American military superpower and its decline. The author is Tom Engelhardt. He concludes with these thoughts:

Under distinctly apocalyptic pressures, something seems to be breaking down, something seems to be fragmenting, and with that the familiar stories, familiar frameworks, for thinking about how our world works are losing their efficacy.

“Decline may be in the American future, but on a planet pushed to extremes, don’t count on it taking place within the usual tale of the rise and fall of great powers or even superpowers. Something else is happening on Planet Earth. Be prepared.”

The very last sentence is silly. I guess the author was trying to offer a glimmer of hope or something. I don’t think there is any preparing for the unknowable and unpredictable.

As for the rest, it resonates. There is no doubt that, in many ways, power is power and nothing really ever changes. However, something does feel different compared to past empires.

Still, Engelhadt in this piece isn’t up to tackling the full complexities. It’s not clear that the US military is actually failing. Most likely, it is simply serving a purpose other than what is stated. The global markets and access to foreign resources is being maintained for US corporate interests. The US military doesn’t need to win any wars to accomplish that.

Besides, I don’t think the military is the most basic issue. It’s just an expression of present conditions. The world doesn’t turn on mere military power.

Yet the point remains. Something seems different. We are up against walls that didn’t exist in the past. The world never before felt like such a small place. The superpowers are chafing against the constraints of earthly existence.

* * *

I noticed the article in question was posted in multiple places on the web, under different titles. I’ll give the link to two of these because you should read the comments sections.

The Superpower Conundrum: The Rise and Fall of Just About Everything
(Common Dreams)

America’s Got the #1 Military in the World — and It’s Increasingly Useless
(Alternet)

Who Are the American Religious?

I was looking at polling data for the religious. Just minor curiosity, on this Sunday morning.

Like the rest of the population, the overall US trend is toward progressivism and liberalism (I wonder what the trend is in other countries and across the world). One poll from Beliefnet was done in 2008.

Beliefnet Poll: Evangelicals Still Conservative, But Defy Issue Stereotypes

It’s probably a little out of date, as the results of demographic shifts are quickly changing and becoming more apparent. In the intervening years, progressives have increased among Evangelicals, although many others have left Evangelicalism. More broadly, religious progressives now outnumber religious conservatives.

Anyway, what interested me was the following section from the above link:

“In some ways, the survey reveals evangelicals to be quite conservative: 41-percent said they were Republican compared to 30-percent who were Democrats; 47-percent said they were conservative versus 14-percent who said they were liberal. Almost 80-percent said they attended church weekly or more than weekly and 84% said the Bible is the “inerrant word of God.”

“Generally speaking, however, evangelicals ranked traditionally progressive or Democratic causes as more important than traditionally conservative or Republican ones. Twenty three percent said their views had become less positive about Republicans, twice the number who said they’d soured on Democrats, though half of respondents said they had become less positive about both parties. Almost 60-percent said they favored a more progressive evangelical agenda focused more on protecting the environment, tackling HIV/AIDs, and alleviating poverty and less on abortion and homosexuality.”

That mirrors the same confusion of labeling confusion as found in the general population. This weird phenomenon creates problems in interpretation. It is rare to see the self-identification data clearly compared and contrasted with public opinion data.

Still, this is far from an unknown social reality, as far as it concerns academic researchers.

Political Ideology: Its Structure, Functions, and Elective Affinities
by John T. Jost, Christopher M. Federico, & Jaime L. Napier

“Since the time of the pioneering work of Free & Cantril (1967), scholars of public opinion have distinguished between symbolic and operational aspects of political ideology (Page & Shapiro 1992, Stimson 2004). According to this terminology, “symbolic” refers to general, abstract ideological labels, images, and categories, including acts of self-identification with the left or right. “Operational” ideology, by contrast, refers to more specific, concrete, issue-based opinions that may also be classified by observers as either left or right. Although this distinction may seem purely academic, evidence suggests that symbolic and operational forms of ideology do not coincide for many citizens of mass democracies. For example, Free & Cantril (1967) observed that many Americans were simultaneously “philosophical conservatives” and “operational liberals,” opposing “big government” in the abstract but supporting the individual programs comprising the New Deal welfare and regulatory state. More recent studies have obtained impressively similar results; Stimson (2004) found that more than two-thirds of American respondents who identify as symbolic conservatives are operational liberals with respect to the issues (see also Page & Shapiro 1992, Zaller 1992). However, rather than demonstrating that ideological belief systems are multidimensional in the sense of being irreducible to a single left-right continuum, these results indicate that, in the United States at least, leftist/liberal ideas are more popular when they are manifested in specific, concrete policy solutions than when they are offered as ideological abstractions. The notion that most people like to think of themselves as conservative despite the fact that they hold a number of liberal opinions on specific issues is broadly consistent with system-justification theory, which suggests that most people are motivated to look favorably upon the status quo in general and to reject major challenges to it (Jost et al. 2004a).”

It interested me to see this same type of thing in the religious polling. But it isn’t surprising. Confusion abounds, especially when it comes to politics on the left.

By the way, the following are links to some of the data on changes in the religious demographic(s), especially among the younger generations. I’ve seen much of this data over the years. There is a shift that has been happening for a long time. It’s nothing new, but it’s good to keep in mind.

Survey | Generations at Odds: The Millennial Generation and the Future of Gay and Lesbian Rights
by PRRI

Young Evangelicals in the 2012 Elections
by Sojourners

Are Millennials Killing Off the Religious Right?
by Amanda Marcotte

More than half of evangelicals oppose cutting government funds for poor, survey shows
by Electa Draper

Survey shows diversity in political opinion among mainline Protestant clergy
by Mary Frances Schjonberg

Evangelicals Are Changing Their Minds on Gay Marriage
And the Bible isn’t getting in their way.
by Jim Hinch

Young U.S. Catholics overwhelmingly accepting of homosexuality
by Michael Lipka

Millennial Christians Are More Socially Progressive Than You Might Expect, Shattering Some Conservative Stereotypes
by Emma Cueto

Why Pope Francis is Polling The World’s Catholics
by Jack Jenkins

If Vatican conservatives are so afraid of gay rights, young Catholics aren’t going to wait around
by Zach Stafford

Young Christians Are Fleeing Evangelicalism—And Here’s Why
by Eleanor J. Bader

Politico: Catholic Republicans Have a Pope Problem
by Courtney Coren

Poll: Americans Prefer Gay President To Evangelical Christian
by Alan

How evangelicals won a war and lost a generation
by CNN

 

Dolezal’s Delusion, Americans’ Delusion

The Rachel Dolezal case is interesting for reasons other than for why most of the media is in obsessive mode. It seems that she likely has many personal issues. Going by some of the reporting, here entire family may have issues. But that wouldn’t make the story interesting or worth all the attention it is getting.

Some people would label her delusional, or worse. If she is delusional, it is merely an expression of our delusional society. Or rather such personal delusions take the form of the delusions of the society in which they take place.

Race is a social construct. There is no other example that demonstrates this so clearly. It’s not that she is lying, since race itself is a fiction. How does one lie about a fiction?

Five to ten percent of American blacks have more European genetics than African genetics. Another 5.5% of American blacks have no detectable African genetics. Also, consider that there are more white Americans than black Americans with recent African ancestry (i.e., genetics that came from within the past 6 generations, well within the historical period of modern slavery).

Most of these people have no idea about their genetics. Their social identity or labeling by others as either ‘black’ or ‘white’ has nothing to do with genetics. It’s not necessarily even cultural, as there is no single ‘black’ culture or ‘white’ culture. It’s a racial order, pure and simple.

The delusion of Rachel Dolezal is simply that, like most Americans, she has mistaken a fiction for reality. Does it matter that her interpretation of that fiction is different from the interpretation of others? It’s about as meaningful as so many theological debates.

Now, if we want to talk about the real world results and legacies of oppression, that is more than a worthy topic. In that light, we can discuss how racial categories have been used to enforce a racial order based on racial prejudices and privileges. Along with this, we should discuss why people racially passing have always been deemed as such a threat to our society, deemed as such often by people on both sides of the racial divide.

Here are some of my previous posts about this type of thing (particularly check out the first two):

Racial Perceptions and Genetic Admixtures

The Racial Line and Racial Identity

Race Realism, Social Constructs, and Genetics

Racial Reality Tunnel

Also, check out this good piece from the New York Times:

Rachel Dolezal’s Unintended Gift to America
by Allyson Hobbs, The New York Times

But Ms. Dolezal’s view of herself — however confused, or incongruent with society’s — reveals an essential truth about race: It is a fiction, a social construct based in culture and not biology. It must be “made” from what people believe and do. Race is performative. It is the memories that bind us, the stories passed down to us, the experiences that we share, the social forces that surround us. Identities are never entirely our own, but does that mean that we should lose all control in determining who we are?

In the early 19th century, Thomas Jefferson relied on elaborate mathematical equations to determine when a “mulatto” legally became a white person. Charles W. Chesnutt, a racially ambiguous writer, asked “What Is a White Man?” in an 1889 essay and poked fun at the laws that allowed a person to change his or her racial designation by walking across a state line. How was it possible, Chesnutt wondered, that the same person could be classified as black in North Carolina but white in South Carolina? Even W. E. B. Du Bois had trouble formulating a theoretically accurate account of racial identity, so he put it simply: A black man is “a person who must ride ‘Jim Crow’ in Georgia.” But his statement still leaves us with a puzzle: What would a black man be without Jim Crow to define him?

We know that race is not based on skin color, or blood, or any other factor inhering in biology. The ability of some light-skinned African-Americans to “pass” as white makes plain the unreliability of skin color in determining race. [. . . ]

The historical evidence is overwhelming, then, that the color line has always been far more porous and fragile than one might assume. In some places, it was so brittle that it could buckle and break. [ . . . ]

There is no essentialized, fixed, “true identity” waiting just below the surface. Identities are contingent, elusive and, as the cultural theorist Stuart Hall argued, “always in process.”

The racial conditions of our time — increasing numbers of interracial marriages and mixed-race children — allowed Ms. Dolezal to move across boundaries in ways that would have been far more socially unacceptable in the past.

While we cannot know how Rachel Dolezal understood her place in the world, neither her choice nor the unsavory entanglements it has wrought are unique.

As we contemplate the morality of her choice, however, we might do well to reflect on how such individual choices might relate to the larger collective goals of social justice. One can only imagine the impact they would have if a significant number of white Americans chose to identify themselves as kindred of Eric Garner, Rekia Boyd, Tamir Rice, Tanisha Anderson, Freddie Gray, Kayla Moore, Oscar Grant, Shelly Frey and Michael Brown.

Or, at the very least, perhaps we can use Ms. Dolezal’s story, puzzling as it is, as an opportunity to have a candid, lively, long-delayed, public conversation about the knotty meanings of race and racial identity, and how it has confounded our nation’s best aspirations. Perhaps we may yet move beyond the imprisoning boxes we have made.

Stranger Danger and Our Kids

No Adults Allowed
by Lenore Skenazy

The signs on every playground in my city, New York, say this: “Playground rules prohibit adults except in the company of children.”

Apparently, because any adult who simply wants to sit on a bench and watch kids at play could be a creep, it’s best to just ban them all. The idea that children and adults go naturally together has been replaced by distrust and disgust. [ . . . ]

By separating the generations this way, we are creating a new society, one that actively distrusts anyone who wants to help a kid other than his own. Compare this anxiety with what goes on in Japan. There the youngest kids wear bright yellow hats when they go to school.

“Doesn’t that put them in danger?” asked a friend I was telling about this. To her, a kid who calls attention to himself is a kid who could be attracting a predator.

But attracting adult attention is exactly what the yellow hats are supposed to do. In Japan, the assumption is that the easier it is to see children the easier it is for grown-ups to look out for them.

Japan’s belief is that children are our collective responsibility. America’s is that children are private treasures under constant threat of theft.

Which brings me to the flip side of our obsession with stranger danger: the idea that anytime a parent lets her kids do anything on their own, she is actually requiring the rest of us grown-ups to “baby-sit” them free of charge. [ . . . ]

It didn’t matter that he was perfectly well-behaved, only that when a store employee asked his age, he was deemed an unbearable burden to the store. The manager had him detained until his father could come pick him up.

This detention outraged many people, but a significant contingent sided with the store, saying that the employees there shouldn’t have had to “baby-sit” the boy.

But, but — no one did have to baby-sit him. He was just a person in public, albeit a young one.

‘Stranger Danger’ and the Decline of Halloween
by Lenore Skenazy

Take “stranger danger,” the classic Halloween horror. Even when I was a kid, back in the “Bewitched” and “Brady Bunch” costume era, parents were already worried about neighbors poisoning candy. Sure, the folks down the street might smile and wave the rest of the year, but apparently they were just biding their time before stuffing us silly with strychnine-laced Smarties.

That was a wacky idea, but we bought it. We still buy it, even though Joel Best, a sociologist at the University of Delaware, has researched the topic and spends every October telling the press that there has never been a single case of any child being killed by a stranger’s Halloween candy. (Oh, yes, he concedes, there was once a Texas boy poisoned by a Pixie Stix. But his dad did it for the insurance money. He was executed.)

Anyway, you’d think that word would get out: poisoned candy not happening. But instead, most Halloween articles to this day tell parents to feed children a big meal before they go trick-or-treating, so they won’t be tempted to eat any candy before bringing it home for inspection. As if being full has ever stopped any kid from eating free candy!

So stranger danger is still going strong, and it’s even spread beyond Halloween to the rest of the year. Now parents consider their neighbors potential killers all year round. That’s why they don’t let their kids play on the lawn, or wait alone for the school bus: “You never know!” The psycho-next-door fear went viral.

“Stranger Danger” to children vastly overstated
by Glenn Fleishman

Of nonfamily abductions, just 115 children (90 reported) in 1999 were estimated to fit a stereotypical kidnapping by a stranger or slight acquaintance. Forty of those were killed. That’s 1 child out of every 750,000 kidnapped, and 1 out of about every 2 million killed.

Of all children reported missing (whether the estimate or based on reports), 99.8% were returned home or located; the remaining number were virtually all runaways.

Family, through noncustodial abduction or kicking a child out; a child’s own action as a runaway, for whatever cause and for whatever duration; and accidents are most of these reports. All of these problems can be mitigated by various means, but none of them fit into our picture of not letting a kid walk down the street because she or he will be snatched.

You wouldn’t know any of this from reading typical parental advice regarding stranger danger.

Of Puppies and Predators at the Park
byy Lenore Skenazy

The problem is that the very premise makes it seem as if this is a situation kids are routinely faced with, something as common as, “Would your kids eat a cookie if someone offered it?” What is so hard to understand is that first of all, the vast majority of crimes against children are committed not by strangers they meet at the park but by people they know. That means they are far likelier to encounter their abuser at the dinner table than at the park. So it is bizarre to keep acting as if the park is teeming with danger.

Secondly, there is something twisted and weird about only looking at risk when we think of kids. Every aspect of children’s lives is seen as somehow dangerous: what they’re eating, wearing, watching and doing and, of course, what could happen to them if they ever left the house.

Which, increasingly, we don’t let them do — despite there being a crime rate that is similar to the one in 1963.

Our Kids: The American Dream in Crisis by Robert D Putnam review – concerned, scholarly
by Richard Reeves

The concatenation of advantages and disadvantages is visible in economic sorting at the neighbourhood level, leading to social sorting in terms of schools, churches and community groups. Putnam writes: “Our kids are increasingly growing up with kids like them who have parents like us.” This represents, he warns, “an incipient class apartheid”.

Bootstraps Aren’t Enough
by W. Bradford Wilcox

For the well-educated, the phrase “our kids” may well bring to mind conditions of relative affluence, in which children grow up in a family with two married and attentive (even overattentive) parents; attend high-performing schools; and feel themselves embedded in a network of friends and mentors ready to help them navigate life’s challenges. By contrast, “their kids”—the kids of poor and working-class parents—face a world in which social capital is in short supply. As Mr. Putnam shows powerfully and poignantly—combining reporting with empirical analysis—the disparity results in too many children in nonaffluent circumstances feeling alone, emotionally stunted and unable to summon the will to climb today’s economic ladder into the middle or upper class.

Richer and Poorer
by Jill Lepore

The American dream is in crisis, Putnam argues, because Americans used to care about other people’s kids and now they only care about their own kids. But, he writes, “America’s poor kids do belong to us and we to them. They are our kids.”

Robert Putnam: When Did Poor Kids Stop Being ‘Our Kids’?
by Sarah D. Sparks

“If it takes a village to raise a child, the prognosis for America’s children isn’t good: In recent years, villages all over America, rich and poor, have deteriorated as we’ve shirked collective responsibility for our kids,” Mr. Putnam wrote. “And most Americans don’t have the resources … to replace collective provision with private provision.” [ . . . ]

Mr. Putnam, whose 2000 book Bowling Alone looked at declining civic ties among adults, argues that students in poverty growing up in the middle of the last century had greater economic and social mobility than their counterparts do today in large part because adults at all socioeconomic levels were more likely then to see all students as “our kids.”

The terrible loneliness of growing up poor in Robert Putnam’s America
by Emily Badger

“If we can begin to think of these poor kids as our kids,” he says, “we would not sleep for a second before we figured out how to help them.”

Why you should care about other people’s kids
interview by Paul Solman

PS: Sure, but Herrnstein’s point was that it could be genetic, it could be nurture, but that sort of mating is happening and it’s going to pose a huge inequality problem in this country.

RP: He’s right. And if it were just genetics, there might not be anything we could do about it. But if it’s partly just the resources that we’re investing in these kids, which is my thesis, that’s fixable in principle. That’s not like a law of genetics. My argument is basically we need to think of these kids coming from poor backgrounds and broken homes – they’re also our kids.

When I was growing up in Port Clinton 50 years ago, my parents talked about, “We’ve got to do things for our kids. We’ve got to pay higher taxes so our kids can have a better swimming pool, or we’ve got to pay higher taxes so we can have a new French department in school,” or whatever. When they said that, they did not just mean my sister and me — it was all the kids here in town, of all sorts. But what’s happened, and this is sort of the bowling alone story, is that over this last 30, 40, 50 years, the meaning of “our kids” has narrowed and narrowed and narrowed so that now when people say, “We’ve got to do something for our kids,” they mean MY biological kids. [ . . . ]

PS: But liberals like you make this argument about all kinds of things, like infrastructure or education: pay now or you’ll pay more later. Americans feel that they’re already paying enough in taxes and they don’t trust that those investments will be made efficiently enough.

RP: America’s best investment ever, in the whole history of our country, was to invest in the public high school and secondary school at the beginning of the 20th century. It dramatically raised the growth rate of America because it was a huge investment in human capital. The best economic analyses now say that investment in the public high schools in 1910 accounted for all of the growth of the American economy between then and about 1970. That huge investment paid off for everybody. Everybody in America had a higher income.

Now, some rich farmer could have said, “Well, why should I be paying for those other kids to go to high school? My kids are already off in Chicago and I don’t care about [other kids].” But most people in America didn’t. This was not something hatched in Washington – small town people got together and said, “Look, we ought to do this for our kids… We ought to have a high school so that every kid who grows up here — they’re all our kids — gets a good high school education.”

Freedom From Want, Freedom to Imagine

Here is some interesting stuff from the past few days. Included are online writings I’ve been perusing and my thoughts that were inspired.

First of all, in response to my last post on basic income, a regular commenter pointed out two articles, one from Inc. Magazine and the other from the Atlantic Magazine.

American Entrepreneurship Is Actually Vanishing. Here’s Why
by Leigh Buchanan

Welfare Makes America More Entrepreneurial
by Walter Frick

The second is the most interesting. That directly touches upon my thoughts about basic income. Like welfare, basic income is a form of social safety net that creates freedom from want and so freedom from fear, including freedom from being punished for taking risks.

As I’ve said before, this liberating support and protection breaks the oppressive morality-punishment link. A society can have rigid social control or a society can have experimentation and innovation, but to the degree it has one is the degree to which it constrains the other.

Putting those two articles together does make one think.

Much of what Americans, especially on the political right, assume to be common sense may very well be blatantly false. But we will never know one way or another, until we try something new or else we’ll keep getting more of the same, which is the point. The stifling of innovation and experimentation is no accident.

It is so rare that people scientifically formulate their ideological beliefs as falsifiable hypotheses to be tested, but most things could be tested if people had the courage to do so. What we perceive as common sense and counter-intuitive depends on the beliefs we dare not question, which often leads to a self-reinforcing reality tunnel where our assumptions create the conditions that result in the evidence that conforms to our assumptions. That is what makes experiments, social or scientific, so dangerous to the status quo.

What little data we have about basic income experiments, it appears that the results are not as many would predict. Social problems decrease while unemployment doesn’t appear to increase, except within specific demographics such as young mothers and students (who are doing non-paid forms of work). One wonders, if such an experiment was ever done on the large scale, that there might be a large increase in such things as entrepreneurship.

What certain people actually fear isn’t the stifling of innovation, but the possibility of encouraging too much of it. Innovation is always dangerous to the status quo. Some of those on the political right might talk a good game about such things, but too many of them want a highly constrained and uneven playing field to determine only a narrow set of innovations are possible, those that can’t challenge the social order itself. What they fear isn’t that a social safety net can’t work, but that it might work too well.

While I was at the website of The Atlantic, I noticed a few other interesting articles about a different topic. They are all by the same author, James Fallows.

Language Mystery Redux: Who Was the Last American to Speak This Way?

That Weirdo Announcer-Voice Accent: Where It Came From and Why It Went Away

Language Mystery: When Did Americans Stop Sounding This Way?

There is another kind of societal change. There once was a faux aristocratic dialect in the US. It survived into the early era of mass media. Along with it, there existed some of the remnants of the ideal of an enlightened aristocracy with its noblesse oblige.

The Roosevelts were among the last major example of an American family of inherited wealthy that embodied both these ideals and the way of talking, and noblesse oblige was a major force driving the Progressive Era and the New Deal. The last wave that still carried on the faux aristocratic dialect were those like William F. Buckley Jr who used it as a pose, although no longer held the worldview of noblesse oblige that went with it.

The post-war period with its rising middle class ended the old order with its quirks of language and such. It was also a time of mass assimilation, some combination of chosen and forced. For example, German-American culture was annihalated in a generation or two, despite it having been the single largest ethnic culture in the country, larger than that of the English ancestry. The German-Americans dominated the most populous region in the US (the Mid-Atlantic and Midwest), as French-Canadians still do in Quebec.

This is what is known as the Midlands culture, which German culture heavily influenced since before the American Revolution. Out of this formed the Midlands dialect. One particular variety of this became Standard American English. This dialect then replaced the faux aristocratic dialect that had previously dominated mass media.

Here is another article from The Atlantic.

America’s Largest Mental Hospital Is a Jail
by Matt Ford

It’s a sad state of affairs.

Prisons have become the one-size-fits-all solution for America’s problems. If we incarcerate the people afflicted with social and psychological problems, then we can pretend that we don’t need to face the problems themselves. The poor, homeless, unemployed, mentally ill, etc are then reclassified as criminals. The problem is dealt with by locking away the victims of the problem, but that is a bandaid on a gaping wound.

Whatever it is, it certainly isn’t justice. This brings me to some other things I’ve come across. There is a book I just noticed, Unfair: The New Science of Criminal Injustice by Adam Benforado. It could be a worthy read and it sounds like it might be a useful extension and broadening of Michelle Alexander’s The New Jim Crow. Two related articles, the first from Yes! and the second from The New Yorker, are about the long-term costs this has had for the African-American population, often quite personal costs.

40 Acres and a Mule Would Be at Least $6.4 Trillion Today—What the U.S. Really Owes Black America
by Tracy Loeffelholz and DunnJeff Neumann

Kalief Browder, 1993–2015
by Jennifer Gonnerman

The second is particularly heartbreaking. A kid was locked away and tortured for years. It turns out he was innocent the entire time and there never was a trial. Most people don’t get a trial with a jury of their peers, as most people assume is their right, but it turns out many people don’t even get a trial.

Where are the right-wing libertarians when big government steps on the rights of the poor minorities? Where is Fox News to argue that failed, money-draining big government programs like mass incarceration need to be shut down? Where are the GOP politicians, or any mainstream politicians for that matter, to demand a full investigation of the entire US prison system and the industrial-prison complex that promotes it?

Another article from The New Yorker is about one of the main costs of these divides in justice.

What Poverty Does to the Young Brain
by Madeline Ostrander

This is how the personal meets the political, when an entire social order of dysfunction causes brain damage to a significant part of the population. This is also how this dysfunction gets perpetuated as a vicious cycle. This stunting of brain development leads to all kinds of cognitive and psychological problems, which create massive stumbling blocks for those inflicted.

That article reminded me of Robert Putnam’s recent book, Our Kids. I haven’t read it yet, but I noticed some reviews, articles, and interviews mention the neuroscience research.

Poor kids’ brains don’t work as well as rich kids’ brains do
by Doyle McManus

Growing Up Alone?
by Hope Reese

Review – Our Kids: The American Dream in Crisis
by Carrie Sheffield

Author Robert Putnam sounds alarm about growing inequity among rich and poor youth
by Leslie University

All of that and, from what others have written, it appears that Putnam mostly ignores the larger and deeper structural issues, from rigid class hierarchies to entrenched power. One review pointed out that he was avoiding talking about anyone as the bad guys, as if this shift was a mere side effect.

Richer and Poorer
by Jill Lepore

““Our Kids” is a passionate, urgent book. It also has a sad helplessness. Putnam tells a story teeming with characters and full of misery but without a single villain. This is deliberate. “This is a book without upper-class villains,” he insists in the book’s final chapter. In January, Putnam tweeted, “My new book ‘Our Kids’ shows a growing gap between rich kids and poor kids. We’ll work with all sides on solutions.” It’s easier to work with all sides if no side is to blame. But Putnam’s eagerness to influence Congress has narrative consequences. If you’re going to tell a story about bad things happening to good people, you’ve got to offer an explanation, and, when you make your arguments through characters, your reader will expect that explanation in the form of character.”

(If you want some hard-hitting analysis of how corruption and power go hand in hand, see the recent Salon piece by Corey Robin, Your boss wants to control your vote: The real reason to fear corporate power. The society we have is created by intentional policies that are promoted by those with concentrated wealth and power. We shouldn’t fear pointing fingers at those who are responsiblte.)

If anything, Putnam puts the focus on poor parents.

Putnam misses the mark
by Nicki Ruiz de Luzuriaga

Our Kids: The American Dream in Crisis by Robert D Putnam review – concerned, scholarly
by Richard Reeves

Book review: ‘Our Kids: The American Dream in Crisis’ by Robert D. Putnam
by Alan Wolfe

It reminds me of clueless people wondering where black fathers are, because of the lower marriage rates. Well, like other disproportionately poor and disadvantaged populations, many of them don’t have the opportunity to spend as much time with their kids as they’d like; plus, research has shown how destructive poverty and social stress is to relationships, often either preventing marriages or breaking them up. Also, there are economic disadvantages for poor single mothers to hitch themselves to a poor man, an issue discussed in Putnam’s book and elsewhere.

That said, many black fathers are doing quite well in their rates of visiting with and helping their kids (see here and here). As for those fathers who genuinely are missing, if they aren’t excluded from contact with their kids because of incarceration or criminal records, they likely are working long hours at multiple jobs, forced to seek work elsewhere, or simply unemployed and not in a position to play a supporting role.

Forgotten Fathers: Parenting and the Prison Industrial Complex
by David J. Leonard

Sampling Again: Shawn Carter and the Moynihan Report Remix
by David J. Leonard

6 Actual Facts Shatter the Biggest Stereotypes of Black Fathers
by Antwaun Sargent

About these systemic problems, some people see hope for reform, whether social reform or political and economic reform. Putnam puts his hope in the former. Others look to the latter, including sometimes myself (as in my last post on basic income).

A Practical Vision of a More Equal Society
By Thomas Piketty

Of course, Piketty was reviewing a book written about reform in another country. Many Americans are too cynical to believe that kind of thing is possible here.

This brings me to my last item for consideration. Corey Robin had another recent piece, that can be found on his blog. In it, he offers an extended quote from an article by William Hazlitt.

“The language of poetry naturally falls in with the language of power. The imagination is an exaggerating and exclusive faculty: it takes from one thing to add to another: it accumulates circumstances together to give the greatest possible effect to a favourite object. . . . Wrong dressed out in pride, pomp, and circumstance has more attraction than abstract right.”

What is possible is largely based on what we can imagine is possible. Hazlitt makes a case for the power of imagination wielded by the reactionary right-wing, a topic of particular interest for Robin. There is power to the conservative imagination because it idealizes and serves power. Power of imagination relates to power in the world, and there is a blunt force in how those on the political right use this power, their aesthetic sensibility being as subtle as a hammer (the reason there are few highly successful conservative comedians).

That said, in one response to Robin’s post, someone pointed out that imagination is obviously not owned by any single group. There is also a long history of its power being used by the political left.

With both Hazlitt’s view and that of the response to it, I felt a resonance to my own thinking. I want to dig below the surface. It’s great to read discussions of data, policies, and real world examples. But that doesn’t get to the beating heart of the matter.

Basic Income: Basic Solutions for Basic Problems

The contemporary tendency in our society is to base our distribution on scarcity, which has vanished, and to compress our abundance into the overfed mouths of the middle and upper classes until they gag with superfluity. If democracy is to have breadth of meaning, it is necessary to adjust this inequity. It is not only moral, but it is also intelligent. We are wasting and degrading human life by clinging to archaic thinking.

The curse of poverty has no justification in our age. It is socially as cruel and blind as the practice of cannibalism at the dawn of civilization, when men ate each other because they had not yet learned to take food from the soil or to consume the abundant animal life around them. The time has come for us to civilize ourselves by the total, direct and immediate abolition of poverty.

~ Martin Luther King Jr.

A basic income is an interesting proposition. For one, it is a fundamentally American idea.

In the form of a citizen’s dividend, it goes back to Thomas Paine through his recognition of the significance of the loss of the Commons to the average person. The founders understood the value of land and having access to it, and they realized it was upon land that economies and lives were built. The early government lacked an income tax for the reason the federal government was able to gain so much money from the sale and taxation of land. Paine’s insight was that financial gain from public resources, especially when given away and privatized, should be shared to some minimal degree with the citizens that the government constitutionally represents.

Later American thinkers such as the 19th century Henry George had related ideas. Like Paine, he supported free markets and the private use of land. Also, like Paine, he saw land taxes as a way of dealing with the social problems related to the loss of access to land and its value.

All wealth originates from land. The reason for this is because everything procured and made comes from natural resources, including human lives and communities (a close, entangled relationship existing between natural capital, economic capital, and social capital). All natural resources were public before they were private. All private gains made from natural resources is at least in part wealth removed not just from the public domain but also from future generations. This a touchy issue for Americans, as our country was founded on the notion of consent of the governed, which was understood by the founders to mean that one generation of citizens shouldn’t be allowed to make decisions for and force costs upon future generations of citizens. It’s the worst form of externalization, for those future generations don’t necessarily even get any of the benefits for what they end up paying.

Americans, in particular, have ignored these realities. We could do so, for in the early centuries of our country, Americans could fool themselves into thinking that land and natural resources were practically infinite. The government’s giving away of the Commons for free or below-market value seemed like a necessary incentive for growth, not a theft from the public good. In recent generations, this privatization of gains and externalization or rather socialization of costs has become more difficult to ignore.

The implementation of a basic income is a way of evening out of the playing field that has, through past political policies (along with plutocratic maneuverings), been intentionally or unintentionally made uneven. A basic income doesn’t eliminate the faux meritocracy and rigid socioeconomic hierarchy, but it does lessen the sting of the harshest consequences. The challenge posed becomes an ever more present problem as increases are seen with the mechanization of jobs and the related rates of unemployment and underemployment. Average wages have been stagnating, median wages have been decreasing, buying power for basic goods has taken a hit, economic mobility has fallen, the middle class is shrinking, economic inequality is growing, and on and on. An entire permanent underclass is forming in this new economy.

One solution made popular came from the Progressive Era. Franklin Delano Roosevelt proposed everyone had the right to work, with government as the employer of last resort. This was understandable during a time of growing industrialization. It makes less sense under present conditions. Neither the job market or welfare is keeping up with the economic problems facing so many Americans. If real work isn’t available, creating pointless busy work doesn’t seem all that productive or inspiring of a solution, not to argue that public service can’t be a worthy form of work.

The point is: What end is work supposed to serve, if and when it no longer serves a market purpose? Real work or not, the government as an employer of last could end up being more expensive than present welfare and almost certainly would be more expensive than a basic income. How much would be willing to pay for employment for its own sake?

This line of thought could explain why a basic income has gained support from across the political spectrum. Even many libertarians are getting on board, as they see it as an attractive and viable alternative to a growing welfare state and the bureaucracy that goes along with it. Also, many people in general see as a failure such things as the call for raising the minimum wage, either a failure on practical grounds or a failure of imagination. A minimum wage just shifts the costs around, but it doesn’t alter the fundamental conditions and solve the fundamental problem. Sometimes shifting costs around is a necessary evil, as someone has to pay the costs (both financial and social), and at least the minimum wage is an acknowledgement of the problem itself, but maybe we should look to the systemic causes that go beyond any particular segment of the economy, even if one thinks raising the minimum wage is a partial or temporary solution. Basic income can exist with or without a minimum wage, for if the basic income is high enough a minimum wage simply becomes irrelevant and so would become useless as a political football.

A basic income obviously goes much further than present mainstream solutions. It turns a probing eye toward how public resources get allocated in the first place. It pushes the debate back to first principles and it questions upon what basis should our economy be built (not just the basis of politics and markets, but also that of the social values and moral vision). Also, it puts public costs and benefits squarely in the realm of public decisions to be made, not shifting the responsibility to private employers. A basic income could be designed in many ways, but it doesn’t even require an increase of taxes or any other form of altering the cost equation in the private sphere. It could be fully financed either through a redirecting of present welfare funds or through ensuring the economic value of natural resources is used toward this public good (or a combination of the two). I’m sure that diverse other funding possibilities are available as well.

As many realize, our present economic situation isn’t stable or necessarily even sustainable. We too often forget that this arrangement of capitalist employment is only a few centuries old, feudalism having had just come to an end as the US was being founded (and slavery extending feudal-like conditions well into the capitalist era). Traditional forms of economics existed for millennia prior to modern economics. Even within recent centuries, capitalism has changed drastically. Further changes are inevitable. We will have to deal with this, one way or another. The loss of jobs through better technology and more efficient markets could be seen as a sad fate, but it could also be seen as an opportunity to build a new kind of society.

Anyway, there is never a lack of work that could be done. Most of the work people already do is unofficial and unpaid, from raising children to community-building, from church activities to volunteerism, along with endless other wanted and unwanted activities that whittle away one’s time. Having more freedom and leisure could mean more time spent with family, community, and church; more time growing fresh fruits and vegetables and cooking healthy meals; more time building social capital, participating in democracy, and implementing social innovations; even more time to seek education and training to find better and more satisfying employment.

The problem for Americans has never been laziness. If anything, we’ve been obsessed with work to an unhealthy degree. America is the land of the Protestant work ethic. The question is how do we turn this drive to work toward ends that are economically sustainable, socially beneficial, personally satisfying, and politically liberating. How do we increase opportunities and access for people to have better lives, for themselves, their families, and their communities? Even during this time of increasing unemployment/underemployment and economic inequality, the economy is growing. The problem is obviously not a lack of resources and productivity. Rather, it is an issue of what kind of society we want to live in, not just for some of us but for all of us.

Don’t forget the alternative. We could always choose to live in a society with a mass population of a permanent underclass. Instead of something like a basic income, we could have increasing rates of poverty, welfare, ghettoization, crime, gangs, black markets, and imprisonment. That is the choice we are making at present by default. There is no indication that these problems are going to inevitably lessen through natural forces, market mechanisms, or somehow otherwise solve themselves.

Whether or not we do so consciously and intentionally, we are always making choices. Changing conditions means both new problems and new opportunities, and hence new potential choices.

* * * *

Related previous posts:

Bullshit Jobs

Governing Under the Influence

Our Bleak Future: Robots and Mass Incarceration

Worthless Non-Workers

Whose Work Counts? Who Gets Counted?

Working Hard, But For What?

Work Ethic: Denomination, Region, Ethnicity

No, The Poor Aren’t Undeserving Moral Reprobates

Structural Racism and Personal Responsibility

To Be Poor, To Be Black, To Be Poor and Black

Where Liberty and Freedom Converge

Every Freedom Comes At A Cost of Freedom

The Cultural Determinants of a Voluntary Society

Ask A Cow What It Is To Be Free

Neoliberalism: Dream & Reality

A Sign of Decline?

Morality-Punishment Link

Earthbound Capitalism and the Frontiers of Space

To Put the Rat Back in the Rat Park

Rationalizing the Rat Race, Imagining the Rat Park

The Desperate Acting Desperately

It’s All Your Fault, You Fat Loser!

Ideological Realism & Scarcity of Imagination

* * * *

Relevant articles:

Mincome: A Guaranteed Income for All Americans

However, in his book, author Charles Murray concedes that a mincome-like plan may not be realistic… yet. “I began this thought experiment by asking you to ignore that the Plan was politically impossible today,” he wrote. “I end proposing that something like the Plan is politically inevitable — not next year, but sometime.”

Guaranteed Annual Income – Wikipedia, the free encyclopedia

Guaranteed minimum income – Wikipedia, the free encyclopedia

Mincome – Wikipedia, the free encyclopedia

Basic income – Wikipedia, the free encyclopedia

Global basic income – Wikipedia, the free encyclopedia

List of basic income models – Wikipedia, the free encyclopedia

Category:Basic income by country and region – Wikipedia, the free encyclopedia

Citizen’s dividend – Wikipedia, the free encyclopedia

Asset-based egalitarianism – Wikipedia, the free encyclopedia

Agrarian Justice – Wikipedia, the free encyclopedia

Geolibertarianism – Wikipedia, the free encyclopedia

Georgism – Wikipedia, the free encyclopedia

Land value tax – Wikipedia, the free encyclopedia

Rent-seeking – Wikipedia, the free encyclopedia

Value capture – Wikipedia, the free encyclopedia

Reserve army of labour – Wikipedia, the free encyclopedia

Economic democracy – Wikipedia, the free encyclopedia

Four Freedoms – Wikipedia, the free encyclopedia

Right to an adequate standard of living – Wikipedia, the free encyclopedia

Second Bill of Rights – Wikipedia, the free encyclopedia

Why We Need Movement Of Free People

Thomas Paine (1737-1809) and Thomas Spence (1750-1814) on land ownership, land taxes and the provision of citizens’ dividend

Debate Argument: Georgism Should be Implemented in the United States | Debate.org

Martin Luther King Jr. Where do we go from here

Martin Luther King’s Case for a Guaranteed Basic Income

Martin Luther King’s Economic Dream: A Guaranteed Income for All Americans

Remembering Martin Luther King, Jr.’s Solution to Poverty

MLK’s Other Dream: Economic Justice and a Guaranteed Annual Income

Four ways Martin Luther King Jr. wanted to battle inequality

Guaranteed income’s moment in the sun | Remapping Debate

Should the government pay you to be alive? – The Boston Globe

A Brief History of Basic Income Ideas

15 quotes that show Basic Income is the way forward

Wealth and Want: Citizen Dividends

EmbraceUnity » The Basic Income is Dead

Negative Income Tax: How does it differ from basic income?

Universal Basic Income versus Unemployment Insurance- Working Papers – St. Louis Fed

Unconditional basic income + flat income tax = effectively progressive income tax

Universal Basic Income as the Social Vaccine of the 21st Century

The Basic Affordability of Basic Income

EconoMonitor : Ed Dolan’s Econ Blog » The Economic Case for a Universal Basic Income (Part 1 of a series)

EconoMonitor : Ed Dolan’s Econ Blog » Could We Afford a Universal Basic Income? (Part 2 of a Series)

EconoMonitor : Ed Dolan’s Econ Blog » A Universal Basic Income: Conservative, Progressive, and Libertarian Perspectives (Part 3 of a Series)

Funding Universal Basic Income by Creating Money, Not Taxes

The Pragmatic Case for a Universal Basic Income

Ten Reasons to Support Basic Income

Three Trends That Will Create Demand for an Unconditional Basic Income

If We No Longer Force People to Work to Meet Their Basic Needs, Won’t They Stop Working?

it’s all one thing: Four problems with work requirements for Basic Income

The Case For A Basic Income Guarantee

Krugman’s Argument In Favor Of A Universal Basic Income

Universal Basic Income gets mentioned to John Stossel on Fox News

Why the Tech Elite Is Getting Behind Universal Basic Income | VICE | United States

Vice on Universal Basic Income: A Response

Interview: Neil Jacobstein Discusses Future of Jobs, Universal Basic Income and the Ethical Dangers of AI – Singularity HUB

Afraid of Robots Taking Your Job? You Should Be

How to pay for such an outlandish idea? Tax the rich, particularly the truly rich. Our current tax brackets often fail to distinguish between someone who makes, say, $500,000 and $5 million. But this difference matters, as does the difference between $5 million and $50 million. To simplify things, let the Google and Nike and Narrative Sciences executives eliminate all the jobs they please, as long as their taxes support a guaranteed minimum income.

The Future Threat to Middle America No One Is Talking About

Why trucking matters: The country was built on transportation. According to the Bureau of Labor Statistics, 1.6 million long-haul truckers and 2.8 million truckers are in the workforce. The American Trucking Association estimates an additional 5.2 million people are employed by the trucking industry who aren’t drivers. That includes operations managers, sales personnel, repair staff and instructors.

Trucking creates an ecosystem of towns and businesses fed by the steady flow of human drivers who stop along their route for basic necessities. Scott Santens, a blogger about basic income and automation, wrote on Medium:

“Those working in these restaurants and motels along truck-driving routes are also consumers within their own local economies. Think about what a server spends her paycheck and tips on in her own community, and what a motel maid spends from her earnings into the same community. That spending creates other paychecks in turn. So now we’re not only talking about millions more who depend on those who depend on truck drivers, but we’re also talking about entire small town communities full of people who depend on all of the above in more rural areas. With any amount of reduced consumer spending, these local economies will shrink.”

Those truckers are like nutrients moving along the roots and outer branches of the middle American tree — and when robots don’t need to pull over to spend their money at rest stops, each of those secondary services loses its viability. According to independent research reports as recent as May, the truck stop and convenience store business alone is a $450 billion industry.

If self-driving trucks take over the roads, that puts 70% of the nation’s freight shipping in the hands of capable robots. That is, if the trucks of the future are all they’re cracked up to be.

Will self-driving trucks actually take over the industry? Detractors say the change toward automation will happen so gradually that the industry won’t be irreparably disrupted. Bloomberg economy columnist Megan McArdle argues:

“Overall, I think Santens is right that eventually, we’ll solve the problems and self-driving trucks will displace a lot of drivers. That will be good news, because truck accidents are extremely deadly. But I expect the number of jobs lost will be smaller than he thinks, and the change will be slower. So while eventually a set of former drivers will have to figure out what to do with their freed time, that’s likely to be a problem for the next generation of truckers, not this one.”

Martin Ford, author of a recent book on automation called Rise of the Robots, told Mic a number of other factors will prevent self-driving trucks from taking over. To start: They’re extraordinarily heavy objects to be moving around populated roads without drivers, and that any computer system is likely to have its security issues. “The technology might be there, but it’s going to take some time,” he said.

Another argument against the rapid loss of jobs is the concept that, like dozens of industrial transformations in human history, this change will create other kinds of jobs, like maintaining the automated trucks.

But Santens disagrees. “When we mechanized farming, we transitioned to services — but now we’ve hit this part where instead of automating muscle power, we’re automating brain power,” Santens told Mic. “Suddenly, all this work we’ve been shifted to is automatable. There’s a belief there will be all these new jobs. And yes, there will be some, but not the millions on millions that will be lost.”

Trucking in the U.S. was a stable, reliable source of income for millions of Americans. But now, as the sector explodes with new job opportunities in the short term, driver pay is also at a decadelong low.

But self-driving trucks are arriving soon. Even if, as McArdle argues, this is far enough off in the future that only the next generation of truckers will be affected, we’ll need to find many of those drivers new job opportunities. Jobs that can’t be immediately automated — a classification of career that’s becoming smaller and smaller in scope.

Basic income paid to the poor can transform lives

The main conclusion is that a basic income can be transformative. It had four effects, most accentuated by the presence of the collective body.

First, it had strong welfare, or “capability”, effects. There were improvements in child nutrition, child and adult health, schooling attendance and performance, sanitation, economic activity and earned incomes, and the socio-economic status of women, the elderly and the disabled.

Second, it had strong equity effects. It resulted in bigger improvements for scheduled caste and tribal households, and for all vulnerable groups, notably those with disabilities and frailties. This was partly because the basic income was paid to each individual, strengthening their bargaining position in the household and community.

Third, it had growth effects. Contrary to what sceptics predicted (including Sonia Gandhi), the basic incomes resulted in more economic activity and work.

Conventional labour statistics would have picked that up inadequately. There was a big increase in secondary economic activities, as well as a shift from casual wage labour to own-account farming and small-scale business. Growth in village economies is often ignored. It should not be.

Fourth, it had emancipatory effects. These are unappreciated by orthodox development thinkers. The poor’s liberty has no value. But the basic income resulted in some families buying themselves out of debt bondage, others paying down exorbitant debts incurring horrendous interest rates. For many, it provided liquidity with which to respond to shocks and hazards. In effect, the basic income responded to the fact that in such villages money is a scarce commodity, and as such that has driven up its price, locking most in a perpetual cycle of debt and deprivation.

A bipartisan proposal to make a universal basic income a reality in America

Universal Basic Income: Something We Can All Agree on?

A Universal Basic Income Is The Bipartisan Solution To Poverty We’ve Been Waiting For

But would it actually work? The evidence from actual experiments is limited, though it’s more positive than not. A pilot in the 1970s in Manitoba, Canada, showed that a “Mincome” not only ended poverty but also reduced hospital visits and raised high-school completion rates. There seemed to be a community-affirming effect, which showed itself in people making use of free public services more responsibly.

Meanwhile, there were eight “negative income tax” trials in the U.S. in the ’70s, where people received payments and the government clawed back most of it in taxes based on your other income. The results for those trials was more mixed. They reduced poverty, but people also worked slightly less than normal. To some, this is the major drawback of basic income: it could make people lazier than they would otherwise be. That would certainly be a problem, though it’s questionable whether, in the future, there will be as much employment anyway. The age of robots and artificial intelligence seems likely to hollow out many jobs, perhaps changing how we view notions of laziness and productivity altogether.

Experiments outside the U.S. have been more encouraging. One in Namibia cut poverty from 76% to 37%, increased non-subsidized incomes, raised education and health standards, and cut crime levels. Another involving 6,000 people in India paid people $7 month—about a third of subsistence levels. It, too, proved successful.

“The important thing is to create a floor on which people can start building some security. If the economic situation allows, you can gradually increase the income to where it meets subsistence,” says Guy Standing, a professor of development studies at the School of Oriental and African Studies, in London, who was involved with the pilot. “Even that modest amount had incredible effects on people’s savings, economic status, health, in children going to school, in the acquisition of items like school shoes, so people felt in control of their lives. The amount of work people were doing increased as well.”

Given the gridlock in Congress, it’s unlikely we’ll see basic income here for a while. Though the idea has supporters in both left and right-leaning think-tanks, it’s doubtful actual politicians could agree to redesign much of the federal government if they can’t agree on much else. But the idea could take off in poorer countries that have more of a blank slate and suffer from less polarization. Perhaps we’ll re-import the concept one day once the developing world has perfected it?

From basic income to social dividends: sharing the value of common resources

Rethinking basic income in a sharing society

This model of economic sharing recognizes that all citizens have a right to income from the commons—such as land and other resources that are either inherited or co-created by society. Although this approach is rarely part of the popular discourse on implementing a citizen’s income scheme, the idea can be traced back to the work of the American revolutionary Thomas Paine, who stated that “the earth, in its natural, cultivated state was, and ever would have continued to be, the common property of the human race.”

As explained by Peter Barnes in his book With Liberty and Dividends for All, the majority of the wealth that’s inherited or created in society is captured and extracted by the rich, rather than distributed fairly among citizens. Meanwhile, the damaging social and environmental costs of this process are largely borne by the public or the biosphere. The simple idea at the heart of most proposals for a social dividend is therefore to charge user fees on shared resources, which can then be distributed to all citizens as a basic right.

Although an agency would initially have to be set up by governments to administer the program, it would operate independently of the private and public sector as a ‘commons trust’ that could conceivably manage a range of shared resources—from land, fossil fuels and atmospheric carbon storage, to the electromagnetic spectrum and intellectual property. According to calculations by Barnes based only on a specific selection of shared assets, the program could provide every American citizen with as much as $5,000 a year.

The real advantage of a social dividend from resource rents is that it would facilitate, rather than impede, the creation of a more equal society that embodies the ethic and practice of sharing. Unlike the standard basic income proposal, this alternative approach would not compete with existing welfare budgets, and it would therefore complement solidarity-based systems of social protection.

The social dividend also acknowledges that all citizens are entitled to a fair share of co-owned wealth and resources, which is a commonsense proposal with the potential to dramatically reform economic systems and enhance social cohesion. Since the value of common resources would be shared more equitably, social dividends present an important systemic solution to poverty that can counterbalance the injustice of a global economic model in which wealth predominantly flows to the richest one per cent of the world’s population.

In line with some of the common arguments made in favor of a basic income, social dividends would also increase our sense of personal freedom, since people would no longer feel forced to do menial or difficult jobs that they would otherwise undertake reluctantly or for reasons of survival. This would leave them free to devote more time to creative, cultural and caring pursuits, sparking a much-needed debate on the nature and purpose of work at a time when the escalating environmental crisis necessitates a radically new economic model that is no longer predicated on consumption-driven economic growth.

Furthermore, social dividends could have a transformative impact on individuals and communities, which could pave the way for more extensive changes across society. The additional income received by individuals could help sustain the indispensable unpaid activities that take place in the core economy by giving people the freedom to act on their inner desires to give or be of real service to others. This includes raising children and caring for the elderly, maintaining community relationships and mutual support networks, and participating in voluntary action and civil society organizations.

According to Edgar Cahn, the core economy produces “love and caring, coming to each other’s rescue, democracy and social justice”, which is why there is a clear imperative to rebuild and strengthen this fundamental aspect of society that is increasingly under assault. The profound relationship between genuine compassion and the creation of a more equal world was also vividly expressed by Martin Luther King, who once declared that “Standing beside love is always justice.”

Embodied in these insights is the hope that strengthening the bonds of love, empathy and reciprocity within communities could spark a cultural shift in favor of social justice, and that this could eventually find expression in democratic institutions and policy debates. By helping to resuscitate a rapidly diminishing core economy, a basic income derived from the value of collectively owned resources could therefore empower citizens to take a crucial first step in the co-creation of a truly sharing society.

The Aquarian Agrarian: Conservatives for Georgism and a Social Market Economy

The Conservative Case for a Guaranteed Basic Income

Why reform conservatives should embrace a universal basic income

While Ryan’s expansion of the EITC is a good idea, it can’t address the bargaining power issue because getting the EITC is dependent on getting a job. So, like much of the rest of America’s social safety net, it can’t be used as leverage against an employer. Only a non-market wage of some sort can. By providing a little financial breathing room, a UBI would combat labor market slack and let more workers say “no” to jobs that don’t come with decent pay and sane schedules.

Unfortunately, this is also what makes reformocons nervous about a UBI, since they rightly recognize the profound human damage that’s done — to both individuals and communities — when people detach from the work force. Jim Manzi and Pascal-Emmanuel Gobry have pointed to U.S. experiments with a negative income tax (NTI) — a close policy cousin to the UBI — that showed a drop in work effort of roughly 13 percent. However, the reduction wasn’t from people giving up on finding work entirely, but from people simply waiting longer during spells before taking another job — a crucial distinction. Most of them were mothers who chose to spend more time caring for their children, or young people who spent more time accumulating an education. A similar experiment in Canada around the same time found the same result. People weren’t “listing away in socially destructive idleness” as Gobry put it; they were simply contributing to the social fabric in ways not recognized by the market.

And even when it’s not parents or teenagers waiting longer to get a job, these would-be workers could very well be holding out because they’re waiting for a better deal — enforcing exactly the kind of market discipline on employers that results in better wages and treatment. All unemployment is not created equal, and reformocons should not fear the UBI on this score.

In fact, reform conservatives should embrace the UBI’s modest reductions of work effort. One of the reformocons’ primary concerns is for the “mediating institutions” of civil society; the families, neighborhoods, churches, community groups, charities and so on that make up the fabric of American social life. Perceptive conservatives like Patrick Deneen have long realized that it’s not just the state — reformocons’ typical bête noire — that threatens civil society, but the market as well. Ross Douthat, another reformocon, recently worried that “both capitalism and the welfare state tend to weaken forms of solidarity that give meaning to life for many people, while offering nothing but money in their place.”

When we are dependent solely on the job market for our income, a tyranny of need sets in: We must go where the job market dictates, when it dictates, and do as its vagaries determine. That’s why the closing of a factory can decimate a town, and why a layoff can ruin a marriage. The time and energy we pour into work is time and energy we cannot give to our children, our spouses, our community gardens, our church bible studies, our hobbies and talents, or to our bowling leagues. The job market can poison and rend the social fabric as easily as bolster it. But by rolling back the ubiquity of the market, while minimizing the government’s bureaucratic footprint (it requires minimal administrative overhead to send people checks), a UBI would thread the needle between the market and the state.

Pethokoukis has also worried that we’re headed toward a future where automation really does begin reducing the supply of jobs, or where the economy’s ability to deliver more corporate profits while employing fewer people becomes permanent. In that case, a UBI would also shift us away from the current situation, where total dependency on the job market means the most vulnerable Americans are the last to enjoy the benefits of increased productivity, but the first ones to be squeezed out of the labor force when another threshold of efficiency is reached. If the economy is learning to do more with less, then the ideal would be a world where attachment to the labor force remains high, but everyone just works fewer hours — essentially the opposite of what we have now. By equitably distributing some of those productivity gains, a UBI would make such a world a bit more likely.

By giving all Americans at least a little income that is not dependent on the whims of the market, a UBI would allow workers more pro-active control over when and why they do or do not engage with the job market. It would open up more time and space for people to participate in those mediating institutions, becoming a de facto investment in the health of America’s civil society. In fact, the investment could very well be literal; any UBI — but especially one financed by tax deduction closures and military spending cuts — would be a massive distribution of income down the income ladder, and most social data suggests the poor and working class contribute more of their income to their churches, communities, and local charities than do the rich.

Poverty: The argument for a basic income (Opinion) – CNN.com

This tidy, egalitarian concept isn’t new, and its support isn’t limited to the radical political left. Dig through the Rev. Martin Luther King Jr.’s little discussed book, “Where Do We Go From Here: Chaos or Community,” published in 1967, the year before his assassination, and you’ll find an endorsement: “I am now convinced that the simplest approach will prove to be the most effective. The solution to poverty is to abolish it directly by a now widely discussed measure: the guaranteed income.” Milton Friedman, the Nobel-prize winning economist who was an adviser to conservatives Ronald Reagan and Margaret Thatcher, also supported a variation of the idea.

The basic income continues to have a diverse set of supporters — left, right and libertarian. They like the concept for different reasons, said Matt Bruenig, a writer and policy analyst for Demos. Those on the left tend to like it because it’s egalitarian. It helps give everyone an equal (or more equal) shot at success in our capitalist society. Some libertarians and right-wingers support the concept, meanwhile, because they see it as a way to whittle away at government bureaucracy. Some would have the basic income replace many existing social safety net programs. There’s also a conservative philosophy underlying all of this: Give people money and they, not the government, know best how to spend it. They know what they need. The feds do not.

Basic Income: From Paine to MLK; a solution to Welfare and Poverty?

Three Problems for Libertarian Supporters of a Basic Income

August 2014: The Basic Income and the Welfare State

Libertarians Debate Basic Income Guarantee

It might not be ideal—certainly “no libertarian would wish for a BIG as an addition to the currently existing welfare state,” writes Zwolinski. “But what about as a replacement for it?” He argues that the BIG would amount to less bureaucracy, less expense, “less rent-seeking”, and less paternalism.

Will a guaranteed basic income replace welfare? | Deseret News National

One of the strangest aspects of basic income proposals, which Matthews handles at length, is that there is substantial support for it from both ideological extremes.

On the conservative side, for example, libertarian political philosopher Matt Zwolinski joined the likes of economists Milton Friedman and John Kenneth Galbraith when he argued last year that such a policy could potentially simplify the current federal bureaucracy, lower costs and provide greater protections to individual privacy.

“In Libertarian Utopia, we might not have any welfare state all, no matter how limited or efficient,” he argued. But, he continued, “the question is not whether a GBI is a perfectly libertarian policy in every way, but whether it is more libertarian than the other realistically available policy alternatives.”

On the liberal side, many have noted that Martin Luther King Jr. advocated for similar measures, as did philosopher Bertrand Russell. “In a GBI (guaranteed basic income) world, an employer has to make work somehow appealing enough to get employees even though everyone’s guaranteed a basic minimum whether they work or not,” Matthew Yglesias wrote in Slate in 2013 (Yglesias is now an editor at Vox).

“But that ‘appealing’ factor could be high wages, could be valuable skills and training, could just be a pleasant work atmosphere,” Yglesias added. “Or (it) could be some combination of the three.”

Though there have been proposals in the past for some form of a basic income, most notably from the Nixon administration, most pundits, including Matthews, aren’t optimistic that such a major change to the American welfare system could come any time soon. Still, they argue, it’s at least worth a look.

Basic minimum income is a BRILLIANT idea. Small problem: it doesn’t work as planned

It should be fairly obvious that the other group of people who support this idea, us over on the very free market right, don’t necessarily support it for the same reasons. Yet it is true that this is where the other focus of support is. My own support comes from the incentives problem.

I’m pretty much convinced that incentives matter to people – there would be little to be said about economics if this were not true. What you get, after tax and benefits withdrawal for your labour, is obviously an incentive that affects your willingness to labour. As the Budget points out every year (it’s one of those things it is supposed to detail each year) there’s several million people who face marginal tax and benefit rates of 70 per cent or more. There’s even a couple of hundred thousand over 100 per cent.

By earning an extra pound or ten in a week they actually end up with less money in their pockets and have also had to work more to get less. You don’t have to entirely buy into a strict reading of Art Laffer’s famous Curve to believe that this is going to reduce the amount of extra work that these people are going to be willing to do. They’re thus stuck in a poverty trap; they work more and get less, therefore they won’t work harder and get over that hump into better territory.

Please note the implication of this: yes, us free market right w(h)ingers really do think that hugely high marginal tax rates affect the poor just as they do the rich and that therefore we shouldn’t have them.

So, from this point of view, just give everyone some amount of money per week, untaxed and not withdrawn as incomes rise and those poor will face hugely lower marginal tax rates. It’ll thus leave room for the incentives for people to slowly improve their situations through extra work, better work, experience, education and so on. We have, we hope, solved the poverty trap caused by the current tax and welfare system.

This is largely the argument that Charles Murray (yes, he of the Bell Curve) used in his book on the subject, “In Our Hands”. The collision between tax rates and benefit withdrawal rates is such that we’d be better off just giving everyone some cash and letting them get on with it. If that means they go to the beach all their lives so what? It’ll be a minority that do and we’ll all still be better off.

The problem really boils down to us asking, what is the definition of “basic” that we’re using here? There’s some who want to call for a universal income: something like the UK’s living wage of £15,000 a year or so. Without taxing the economy into oblivion, that’s just not going to happen. Murray’s worked out that the US, a much richer place, could afford about $10,000 a year per adult. But do note that that replaces everything else: the entire welfare state, including old age pensions (or Social Security as the colonials call it) disappears into that one $10,000 per adult payment.

The Green Party is talking about £75 a week or so, which is pretty minimalist for even the word “basic”. The assumption seems to be that we’ll all eat off our own potato patches. Despite how that they’re not very good at explaining where the money will come from, the answer is obvious: it’s folding large pieces of that welfare state into making that payment.

Dillow and I seem to think that something around the level of the pension guarantee could be done: £130 a week. But at that point you really have stripped absolutely everything out of the welfare state to pay for it. Pensions, tax credits, personal allowances for tax and so on all disappear into the gaping financial maw of said universal basic income. And we think that all would be better off in such a system.

Money for nothing: Mincome experiment could pay dividends 40 years on | Al Jazeera America

For those on the left, basic income represents a chance to strengthen the social safety net and more evenly redistribute wealth, while some American libertarians view it as a way to cut back on bureaucracy and provide individuals with greater personal choice. There’s disagreement, however, on whether there would be accompanying tax hikes and whether other social programs would remain in place.

Karl Widerquist, an academic and vocal supporter of basic income, suggested its rising popularity in the U.S. springs from concern over income inequality spurred by the Great Recession. “It’s really incredible how much it’s grown so fast, and there’s no telling where it will go,” he said.

The Dauphin experiment, like four others in the United States around the same time, was an attempt to measure if providing extra money directly to residents below a certain household income would be effective social policy.

Dauphin was unique among those studies in that all residents of the municipality and surrounding area, with a population of about 10,000, were eligible to participate if they met the criteria.

For those who didn’t qualify for support under traditional welfare schemes, such as those for the elderly and the working poor, Mincome meant a significant increase in income. Low-wage earners had their incomes topped up.

Richardson, for instance, recalls collecting about 30 Canadian dollars some months. That’s the equivalent of about CA$145 today (US$133).

The experiment produced a trove of data, but the results were never released. After changes at the federal and provincial government levels, the program was shut down without a final report or any analysis.

Decades after the program ended, sociology professor Evelyn Forget dug up records from the period and found there were far-reaching benefits in the education and health sectors.

In a 2011 study she reported an 8.5 percent drop in hospital visits, a decrease in emergency room visits from car accidents and fewer recorded instances of domestic abuse. There was also a reduction in the number of people who sought treatment for mental health issues. And a greater proportion of high school students continued to the 12th grade.

As with U.S. experiments during the same period, there was no evidence that it led people to withdraw from the labor market, according to her research. “It’s surprising to find that it actually works, that people don’t quit their jobs,” said Forget, a University of Manitoba professor. “There’s this fear that if we have too much freedom, we might misuse it.”

What happens to kids when you give families a universal basic income? | JSTOR Daily

In a 2010 paper, a team of researchers looked at how the payments, which started in 1997, affected children. They determined that the payments increased the likelihood that kids would graduate from high school and reduced the chances that they would get involved in criminal activity. That was particularly true for the town’s poorest children. For those kids, an extra $4,000 in annual household income added up to an additional year of education and a 22 percent reduction in the chance of committing a minor crime at ages 16 or 17.

How does giving families money help kids? The researchers found at least part of the explanation seems to be that adults who received the payments were able to be more effective parents. They were less likely to commit crimes and more likely to know where their kids were and what they were doing. Children in families receiving the payments also reported a higher number of positive interactions with their mothers (though there was no statistically significant effect here when it came to fathers).

The authors suggest that getting a bit more money reduces stress and other mental health problems related to poverty. (Parents receiving the payments didn’t work any less, so the change was not about simply spending more time with their kids.) The fact that a simple transfer of money could produce this kind of change provides an interesting corrective to the frequent focus on supposedly deep-seated cultural differences to explain class differences among children.

Lessons from Mincome: How a Basic Income Would Improve Health

A Canadian City Once Eliminated Poverty And Nearly Everyone Forgot

Two years before the Harper government shut down its operations, the National Council of Welfare released a damning report criticizing how welfare rules are trapping people in poverty.

“Canada’s welfare system is a box with a tight lid. Those in need must essentially first become destitute before they qualify for temporary assistance,” said TD Bank’s former chief economist Don Drummond after the social agency’s report was released in 2010.

“But the record shows once you become destitute you tend to stay in that state. You have no means to absorb setbacks in income or unexpected costs. You can’t afford to move to where jobs might be or upgrade your skills.”

Former Conservative senator Hugh Segal is a longtime proponent of a guaranteed annual income policy. He believes the program could save provinces millions in social assistance spending on programs like welfare.

Instead of being forced through the welfare system, people’s eligibility would be assessed and reassessed with every income tax filing. Those who don’t make above the low-income cut-off in their area would be automatically topped up, similar to Mincome in Dauphin.

[ . . . ]

“I would think it’s fair to say ideologically, the present government would eye the notion that this is some ‘kooky left-wing scheme’ without addressing the fact that really strong social and economic conservatives like Milton Friedman argued in favour of a negative income tax,” he said.

In Canada, the idea of an universal basic income was first presented at a Progressive Conservative policy convention in October of 1969. Then-leader Robert Stanfield argued the idea would consolidate overlapping security programs and reduce bureaucracy.

Weak Evidence, Weak Argument: Race, IQ, Adoption

This post is a data dump for adoption studies and their analysis.

I found myself in yet another pointless debate with an uninformed person, a hereditarian in this case. I felt compelled to offer some info, even though I know from long experience that there is usually a reason for a person being uninformed while arguing strongly for a particular position. (I really need to stop getting into pointless debates, for I fear it is deleterious to my mental health.)

So, this post is in response to a ‘debate’ or rather that is what initiallly motivated my gathering all of this info and analysis. But my real purpose is to share all of this with others who actually might care to inform themselves.

My problem with this kind of data is as follows. It isn’t overly useful data in proving much of anything: small sample sizes, lack of effective controls and control groups, abundance of confounding factors, difficulty of replicability, etc.

We know through other research that racial biases are immense in our society, and this other research tends to be of a higher quality than the adoption (and twin) research. Studies have found various forms of racial biases in a wide variety of areas, from education to policing. It’s well supported that this is systemic and institutional.

It is also well supported that it is often internalized, and typically unconscious. Studies have shown that even minorities show prejudice against other minorities and that this is worse toward those with darker skin. Plus, studies show an internalized racial bias by way of stereotype threat, where the framing of a situation apparently causes the person to in a sense unintentionally sabotage themselves (because of added stress and cognitive load).

For any of these adoption (and twin) studies to be useful, it would require taking into account all the known confounding factors. I don’t know of a single study that does this or even attempts to come close to doing this. It would be ludicrously counterintuitive to presume that these endemic and internalized racial biases weren’t effecting the results.

All this leaves us is to speculate based on weak and probably misleading data. This means interpretation inevitably will follow ideology, as long as we limit ourselves to this data and ignore the larger context of data.

This is highly problematic, for the issues involved are complex. That is just the way reality is. If you want to deal with complex reality, you better find sophisticated ways of dealing with it. On that account, these studies fail in various ways. Still, they give us some possible insights in new directions to take with better research.

In conclusion, my basic point is that all of this demonstrates how weak is the argument being made by hereditarians. As for those who prefer environmental explanations, they don’t need this data at all, since there is already plenty of other data that supports their position. Given what we know, all of the racial disparities, IQ or otherwise, can be explained without recourse to genetic determinism.

This is an obvious statment, for the simple reason that race itself is a social construct, not a scientific fact. Social constructs and their social consequences need social explanations of social causes. The debate of the racial IQ gap is about as meaningful as attempting to compare the average magical intelligence of those sorted into each Hogwarts Houses by the magical sorting hat, if one were to base a society on such strange notions.

* * * *

https://analyseeconomique.wordpress.com/2013/11/03/transracially-adopted-intermediate-iq-hereditarian-nonsense/

“Whatever the final conclusion one would make, or would like to make depending on ideological inclinations, the samples are very small and most of the relevant informations on adoptees and adoptive/biological parents not available. None of the aforementioned studies provide full longitudinal information on adoptees and adoptive families. And yet, ignorant hereditarians cite this research as an established proof of racial genetic hierarchy. On the other side, however, I usually see that environmentalists have been trapped into the same fallacy as well. They cite transracial adoption data in support of their views without any care about 1) longitudinal data 2) biological parents’ characteristics. If adoption gain is empty in regard to g as was the case for educational intervention programs, we should expect vanishing gains over time. Besides, if shared environmental (c2) effects decrease over time, we may also expect vanishing gains. Hence the importance of follow-up data.”

http://www.nyu.edu/gsas/dept/philo/faculty/block/papers/Heritability.html

“I have given examples of traits that are genetically determined but not heritable and, conversely, traits that are heritable but not genetically determined. Do these weird examples have any relevance to the case of IQ? Maybe there is a range of normal cases, of which IQ is an example, for which the oddities that I’ve pointed to are just irrelevant.

“Not so! In fact IQ is a great example of a trait that is highly heritable but not genetically determined. Recall that what makes toe number genetically determined is that having five toes is coded in and caused by the genes so as to develop in any normal environment. By contrast, IQ is enormously affected by normal environmental variation, and in ways that are not well understood. As Herrnstein and Murray concede, children from very low socio-economic status backgrounds who are adopted into high socio-economic status backgrounds have IQs dramatically higher than their parents. The point is underscored by what Herrnstein and Murray call the “Flynn Effect:” IQ has been rising about 3 points every 10 years worldwide. Since World War II, IQ in many countries has gone up 15 points, about the same as the gap separating Blacks and Whites in this country. And in some countries, the rise has been even more dramatic. For example, average IQ in Holland rose 21 points between 1952 and 1982. In a species in which toe number reacted in this way with environment (imagine a centipede-like creature which added toes as it ate more) I doubt that we would think of number of toes as genetically determined.”

http://scienceblogs.com/purepedantry/2007/12/10/richard-nisbett-on-iq-and-race/

“During World War II, both black and white American soldiers fathered children with German women. Thus some of these children had 100 percent European heritage and some had substantial African heritage. Tested in later childhood, the German children of the white fathers were found to have an average I.Q. of 97, and those of the black fathers had an average of 96.5, a trivial difference. . . .

“A superior adoption study — and one not discussed by the hereditarians — was carried out at Arizona State University by the psychologist Elsie Moore, who looked at black and mixed-race children adopted by middle-class families, either black or white, and found no difference in I.Q. between the black and mixed-race children. Most telling is Dr. Moore’s finding that children adopted by white families had I.Q.’s 13 points higher than those of children adopted by black families. The environments that even middle-class black children grow up in are not as favorable for the development of I.Q. as those of middle-class whites.”

http://psychology.jrank.org/pages/526/Race-Intelligence.html

“Another approach to these studies measures the IQs of black children brought up in white families. In one study of black, interracial, and white adopted children raised in white families, the white children showed the highest IQ scores, with interracial children scoring in the middle. But it’s not clear whether the white families treated the black children differently; whether the black children had suffered from IQ-reducing environments before they were born; or whether the older average age of adoption for the black children in the study prevented a fair comparison.

“Another study, of black West Indian (Caribbean) children and English children raised in an orphanage in England, found that the Caribbean children had higher IQs than those from England, with mixed-race children scoring in between. But were the black children given more attention by orphanage staff? Were particularly intelligent Caribbeans emigrating to England for better economic opportunity?

“Finally, a study of black children adopted by white versus black families in America showed that the black children raised by whites had higher IQ scores than those raised by blacks—suggesting an environmental cause. When the studies are taken together, the many caveats involved with the role of genetics and environment make it hard to draw firm conclusions. But the balance of data suggests no racial difference in intelligence.”

https://www.nytimes.com/books/first/j/jencks-gap.html

“Some skeptics have argued that scores on tests of this kind are really just proxies for family background. As we shall see, family background does affect test performance. But even when biological siblings are raised in the same family, their test scores hardly ever correlate more than 0.5. Among children who have been adopted, the correlation falls to around half that level. The claim that test scores are only a proxy for family background is therefore false. . . .

“Two small studies have tried to compare genetically similar children raised in black and white families. Elsie Moore found that black children adopted by white parents had IQ scores 13.5 points higher than black children adopted by black parents. Lee Willerman and his colleagues compared children with a black mother and a white father to children with a white mother and a black father. The cleanest comparison is for mixed-race children who lived only with their mother. Mixed-race children who lived with a white mother scored 11 points higher than mixed-race children who lived with a black mother. Since the black-white IQ gap averaged about 15 points at the time these two studies were done, they imply that about four-fifths of that gap was traceable to family-related factors (including schools and neighborhoods).

“A better-known study dealt with black and mixed-race children adopted by white parents in Minnesota. The mixed-race children were adopted earlier in life and had higher IQ scores than the children with two black parents. When the 29 black children were first tested, they scored at least ten points higher than the norm for black children, presumably because they had more favorable home environments than most black children. When these children were retested in their late teens or twenties, their IQ scores had dropped and were no longer very different from those of Northern blacks raised in black families. The most obvious explanation for this drop is that the adoptees had moved out of their white adoptive parents’ homes into less favorable environments. But because the study did not cover black or mixed-race children adopted by black parents, it does not seem to us to provide strong evidence on either side of the heredity-environment debate. . . .

“In theory, we can also separate the effects of parents’ socioeconomic status from the effects of their genes by studying adopted children. But because adoption agencies try to screen out “unsuitable” parents, the range of environments in adoptive homes is usually restricted. The adoptive samples for which we have data are also small. Thus while parental SES does not predict adopted children’s IQ scores as well as it predicts natural children’s IQ scores, the data on adopted children are not likely to persuade skeptics.”

http://en.m.wikipedia.org/wiki/Race_and_intelligence

“However, another set of observations have shown that there is a difference in the causes of variation within low SES and high SES populations. In low SES populations, environmental differences account for a larger degree of the variance than in high SES populations where genetic factors explain a larger portion of the variance. This is taken by Nisbett et al. (2012) to mean that high SES individuals are more likely to be able to develop their full biological potential, whereas low SES individuals are likely to be hindered in their development by adverse environmental conditions. The same review also points out that adoption studies generally are biased towards including only high and high middle SES families, meaning that they will tend to overestimate genetic effects. They also state that studies of adoption from lower-class homes to middle-class homes have shown that such children experience a 12 – 18 pt gain in IQ relative to children who remain in low SES homes.[23] . . .

“A number of studies have been done on the effect of similar rearing conditions on children from different races. The hypothesis is that by investigating whether black children adopted into white families demonstrated gains in IQ test scores relative to black children reared in black families. Depending on whether their test scores are more similar to their biological or adoptive families, that could be interpreted as either supporting a genetic or an environmental hypothesis. The main point of critique in studies like these however whether the environment of black children even when raised in White families are truly comparable to the environment of White children. Several reviews of the adoption study literature has pointed out that it is perhaps impossible to avoid confounding of biological and environmental factors in this type of studies.[118] Given the differing heritability estimates in medium-high SES and low-SES families, Nisbett et al. (2012:134) argue that adoption studies on the whole tend to overstate the role of genetics because they represent a restricted set of environments, mostly in the medium-high SES range.

“The Minnesota Transracial Adoption Study (1976) examined the IQ test scores of 122 adopted children and 143 nonadopted children reared by advantaged white families. The children were restudied ten years later.[119][120][121] The study found higher IQ for whites compared to blacks, both at age 7 and age 17.[119] Rushton & Jensen (2005) cite the Minnesota study as providing support to a genetic explanation. Nonetheless, acknowledging the existence of confounding factors, Scarr and Weinberg the authors of the original study, did not themselves consider that it provided support for either the hereditarian or environmentalist view.[122]

“Three other adoption studies found contrary evidence to the Minnesota study, lending support to a mostly environmental hypothesis:

“Eyferth (1961) studied the out-of-wedlock children of black and white soldiers stationed in Germany after World War 2 and then raised by white German mothers and found no significant differences.

“Tizard et al. (1972) studied black (African and West Indian), white, and mixed-race children raised in British long-stay residential nurseries. Three out of four tests found no significant differences. One test found higher scores for non-whites.

“Moore (1986) compared black and mixed-race children adopted by either black or white middle-class families in the United States. Moore observed that 23 black and interracial children raised by white parents had a significantly higher mean score than 23 age-matched children raised by black parents (117 vs 104), and argued that differences in early socialization explained these differences.

“Rushton and Jensen have argued that unlike the Minnesota Transracial Adoption Study, these studies did not retest the children post-adolescence when heritability of IQ would presumably be higher.[22][44] Nisbett (2009:226) however point out that the difference in heritability between ages 7 and 17 are quite small, and that consequently this is no reason to disregard Moore’s findings.

“Frydman and Lynn (1989) showed a mean IQ of 119 for Korean infants adopted by Belgian families. After correcting for the Flynn effect, the IQ of the adopted Korean children was still 10 points higher than the indigenous Belgian children.[123][19][124]

“Reviewing the evidence from adoption studies Mackintosh considers the studies by Tizard and Eyferth to be inconclusive, and the Minnesota study to be consistent only with a partial genetic hypothesis. On the whole he finds that environmental and genetic variables remain confounded and considers evidence from adoption studies inconclusive on the whole, and fully compatible with a 100% environmental explanation.[118] . . .

“Another study cited by Rushton & Jensen (2005), and by Nisbett et al. (2012), was Moore (1986) study which found that adopted mixed-race children’s has test scores identical to children with two black parents – receiving no apparent “benefit” from their white ancestry.”

http://psycnet.apa.org/journals/dev/22/3/317/

“Compared mean IQ test performance and response styles to cognitive demands of the Wechsler Intelligence Scale for Children (WISC) among 23 Black children (aged 7–10 yrs) who had been adopted by middle-class White families (i.e., transracially adopted) and 23 age-matched Black children who had been adopted by middle-class Black families (i.e., traditionally adopted). Findings indicate that while the traditionally adopted Ss received normal IQ scores, transracially adopted Ss showed nearly 1 standard deviation Full-Scale Scoring advantage over them. A multiple analysis of variance (MANOVA) indicated significant differences in the styles of responding to test demands demonstrated by the 2 groups of Ss, which were conceptualized as contributors to the difference in average test score observed between them. Multivariate analysis of the helping behaviors adopted mothers exhibited when helping their children solve a difficult cognitive task revealed significant differences between Black and White mothers, which were conceptualized as culturally determined. White adopted mothers tended to release tension by joking, grinning, and laughing, while Black adoptive mothers more often released tension in less positive ways such as scowling, coughing, and frowning. White adoptive mothers were more likely than Black adoptive mothers to provide positive evaluations of their children’s problem solving efforts. It is concluded that the ethnicity of the rearing environment exerts a significant influence on children’s styles of responding to standardized intelligence tests and on their test achievement.”

* * * *

Education As the Cultivation of Intelligence
By Michael E. Martinez
pp. 102-3

“Of the research cited by Nisbett, only the Minnesota study on adoption provides any support for Hernstein and Murray’s claim that the Black-White IQ gap is genetic in origin. In this study, White (n=25) and black or mixed-race (Black-White) (n=130) children were adopted into White families (Scarr & Weinberg, 1976, 1983). When the subjects were older adolescents (mean age of 18.5 years), the adopted White children had the highest IQs (mean IQ=115.5), followed by the mixed race children (mean IQ=109.0), and then children of two Black parents (mean IQ=96.8). At first blush, it seems that this study supports the genetic doctrine. However, when the data are limited to Black children who were adopted before the age of 12 months, a different picture emerges. The average IQ of the Black early adoptees was 110, which was 20 points higher than the IQ of comparable children raised in the Black comunity, and 10 points higher than the population mean. For Black children placed before the age of 12 months, IQ correlations with adopted siblings were “embarrassingly similar” to those between natural siblings (Scarr & Weinberg, 1983, p. 264). It is true that the IQs of adopted Black children averaged 6 points below that of their White adoptive siblings, but this gap is small enough to be accounted for by differences in pre- and postnatal experiences prior to adoption. (IQ differences of 6 points or so are not unusual even among identical twins.) The same study showed that IQs of adopted children were more strongly correlated with their biological mothers (r=0.34) than with their adoptive mothers (r=0.21), reinforcing the belief that genetic forces are not to be dismissed; but these correlations are both rather weak, accounting for, at most 10% of the variance in IQ. More important, these correlations mask the upward shift in IQ enjoyed by the adopted children when compared to their nonadopted peers. Again, we are confronted with the statistical independence of measures of association (i.e., correlation and heritability coefficients) and the actual levels of measured ability (i.e., IQ and mental age). Thus, quite in contrast to the inferennces drawn by Hernstein and Murray (1984) in The Bell Curve, the original investigators concluded that “genetic racial differences do not account for a major portion of the IQ performance differences between racial groups” (Scarr & Weinberg, 1983, p. 261, emphasis added).”

Intelligence and How to Get It: Why Schools and Cultures Count
By Richard E. Nisbett
p. 30

“Because the environmental variation of adoptive families has mistakenly been assumed to be as great as the environmental variation in the population as a whole, the estimates of between-family environment effects are way off. Stoolmiller calculated that if you correct for this restriction of environmental range, as much as 50 percent of the variation in intelligence could be due to differences between family environments. Since we know that within-family variation also makes an important contribution to IQ, this would mean that most of the variation in IQ is due to the environment. (These numbers would hold, though, only for children. We know that heritability goes up with age to some degree, so Stoolmiller’s estimate for the contribution of between-family differences has to be lowered by some unknown amount.)

pp. 36-7

“The evidence we have just been looking at concerning the effects of genes versus the environment tells us something crucially important about social class and intelligence. The experiences of the children of the professional and middle classes result in much higher IQs and much lower school-failure rates than is typical for lower-SES children. Moreover, we can place a number, or at least a range, on the degree to which environmental factors characteristic of lower-SES families reduce IQ below its potential: it is between 12 and 18 points. Whatever the estimates of heritability turn out to be, nothing is going to change this fact. So we know that, in principle, interventions have the potential to be highly effective in changing the intelligence of the poor. Interventions could also greatly affect the rate of school failure of lower-class children. The minimum estimate for this reduction is about half a standard deviation. The maximum estimate for this is much higher— one standard deviation, or about the same rate that would be found for middle-class children raised by their own parents.

“Note also that it is not just the IQs of lower-SES children that can be affected. One study looked at the IQs of white children who were born to mothers with an average IQ and who were adopted by mostly middle-and upper-middle-class families. The children adopted relatively late had an average IQ in childhood of 112 and those adopted relatively early had an average IQ of 117. This study suggests that even children who would be expected to have an average IQ if raised in an average environment can have their IQ boosted very considerably if they are raised under highly propitious circumstances. Similarly, the cross-fostering study of Capron and Duyme showed that upper-middle-class children can have their IQs lowered if they are raised in poverty. The loss is about 12 points. So children born to poor families are not the only ones who can have their IQs dramatically affected by the environment. All children can.”

p. 98

“One way of testing the heredity-versus-environment question is to look at black children raised in white environments. If the black deficit in IQ is due entirely to the environment, then blacks raised in white environments ought to have higher IQs than those raised in black environments. The hereditarians cite a study from the 1980s showing that black children who had been adopted by white parents had lower IQs than white children adopted by white parents. Mixed-race adoptees had IQs in between those of the black and white children. But, as the researchers acknowledged, the study had many flaws; for instance, the black children had been adopted at a substantially later age than the mixed-race children, and later age at adoption is associated with lower IQ.

“A superior adoption study was carried out by developmental psychologist Elsie Moore, who looked at black and mixed-race children adopted by middle-class families, either black or white, and found no difference in IQ between the black and mixed-race children.”

Cranky Conservatives and Hypocritical Liberals

I’ve slowly been adjusting my view on many topics. The most obvious example has to do with politics and political labels, specifically that of conservatism and liberalism.

I’ve written about this for years, because it endlessly fascinates me and confounds my thinking. Mainstream political labels, at first glance, seem to be simple and straightforward. Those who identify with these labels do tend to portray themselves in standard ways. However, if you look deeper, you  begin to realize there is more going on. I’ve explored many other angles previously, and so let me explore a new angle.

The other day, I read a dual review by Kenan Malik. The two books he reviewed were Julian Baggini’s Freedom Regained and John Gray’s The Soul of the Marionette. The topic uniting the two was that of free will.

I’m not familiar with Baggini’s writings and politics, but from the review I got the sense that he is probably more or less a mainstream progressive liberal. His general approach in defending free will, in relation to the Enlightenment project, seems fairly typical for a well-educated liberal. That is fine, as far as it goes. However, what I’d love to see is Baggini (or Malik) attempt to take on something like Thomas Ligotti’s The Conspiracy against the Human Race. Then such a writer would have my full attention.

My own view is that of agnostic. I’m agnostic about so much in life, from God to free will. Such issues are of the same quality, whether overtly theological or not. They are about beliefs, not scientific knowledge, and so I feel wary about those who seek to politicize such debates.

Both Baggini and Gray are doing that very thing (and so is Malik in his review). Their beliefs about free will are inseparable from their beliefs about human progress and hence of political progressivism. I’m not sure where that leaves my agnosticism, but I certainly don’t find myself neatly taking sides.

As far as I’m concerned, it is a pointless debate, as neither side can prove they are right and that the other is wrong. Free will can’t be formulated as a falsifiable scientific hypothesis and so can’t ever be tested. Beliefs are just beliefs, even when they are based on powerful personal experiences of perceived reality. I have nothing against beliefs in and of themselves, but they should be kept in proper context.

Nonetheless, I found John Gray’s view more interesting, because his mind seems more interesting. A proper label for him might be that of a cranky conservative, having shifted from Thatcherite neoliberal to a captialism-criticizing paleoconservative. What makes his view worthy of serious consideration is that he is a wide reader and a deep thinker, which is probably what allowed his views to shift to such an extent.

I call Gray a cranky conservative as a term of endearment. He is what I think of as the prototypical INTJ (MBTI type: Introverted, iNtuition, Thinking, Judging). In my experience, INTJs have minds that spiral inwards toward what to others seem like a mysterious sensibility or odd perspective. They love the idiosyncratic and obscure, which is what can make them interesting, at the same as it can make them perplexing or even frustrating and irritating.

INTJs have ever curious minds, but it is of a particular variety. It’s definitely not that of a linear-focused, analytical intellect (some readers complain that many of Gray’s books feel like a jumble of thoughts with important issues overlooked and useful connections not made). This kind of curiosity is also not of the endlessly expansive and exploratory tendency, as seen with the strongly extraverted intuition types.

This is demonstrated by Gray’s interest in Philip K. Dick, of which he writes in great detail in The Soul of the Marionette. Both are intuition types, but of opposing attitudes (introverted versus extraverted). Gray, in his recent book, sees PKD as having in a sense failed because his attitude of intuition just goes on and on, ever searching for what can’t be found. Gray rightly notes that this made PKD crazy at times. Still, that partly misses the beauty of PKD’s view.

Nonetheless, the fact that Gray takes PKD seriously at all is what I appreciate. I doubt I’ll ever see the likes of Malik and Baggini writing in detail about PKD, although the latter does one time briefly mention him in Freedom Regained but only then in reference to a movie based on a PKD story (I discovered this one instance by doing a search on Google Books). For this reason, I’m reading Gray’s book and not a book by either of those others, despite my being politically closer to them.

I first heard of John Gray many years ago. I never gave him much thought until I read Corey Robin’s The Reactionary Mind. Robin has a chapter of that book where he discusses Gray as a reactionary conservative, similar to that of Edmund Burke, both holding positions as partial outsiders (although not too far outside, for otherwise the political right would never pay them any attention). Robin makes the argument that this is the basis of all conservatism, but I think distinctions need to be made. Even Robin sees Gray as being a unique figure on the right, as he explained elsewhere:

“There is a large discourse on the left of intellectuals and activists trying to come to terms with their erstwhile support for Stalinism and revolutionary tyranny. Indeed, a great deal of 20th century intellectual history is driven by that discourse, with entire literatures devoted to the Webbs in Russia, Sontag in Vietnam, Foucault in Iran. Yet where is the comparable discourse on the right of intellectuals coming to terms with their (or their heroes’) support for Pinochet, Salazar, and the like? With the exception of John Gray, I can’t think of a single apostate from—or adherent of—the right who’s engaged in such a project of self-examination: not breast-beating or mea culpas, but really looking at the relationship between their ideas and their actions. Now there’s a road to serfdom that’s yet to be mapped.”

He is, as I put it, a cranky conservative. He is a pessimist and highly critical at that. He isn’t going to be easy on even former allies. If anything, he is likely to be more harsh toward those with whom he once shared a view. He seems to place a high standard on both himself and others, and based on that he points out failures and hypocrisy.

I respect that more than I respect, for example, what I too often see among mainstream liberals. I particularly have in mind what I call conservative(-minded) liberals. I’ve become ever more aware of, to put it lightly, the inconsistency of so many liberals. Behind the facade of rhetoric, there is so much of the biases and prejudices as found everywhere else in our society. Simply put, I’d vote for John Gray before I’d vote for Hilary Clinton, for at least he criticizes some of the worst aspects of capitalism, not to mention neo-imperialist war-mongering.

There are surprising number of liberals who are, for example, highly race and class conscious. They are willing to talk about helping the unfortunate, as long as it doesn’t personally effect them. In their own lives, they’d rather not interact with minorities and poor people, and they will sometimes complain about such people behind closed doors. It’s one thing to support welfare or affirmative action for the underprivileged, but it is a whole other thing to have one of those perceived low class people living in your neighborhood or community.

There is at least an upfront honesty with a cranky conservative. As for free will, someone’s personal beliefs are the least of my concern.

Radical Human Mind: From Animism to Bicameralism and Beyond

I came across two books: Beyond Nature and Culture by Philippe Descola and How Forests Think by Eduardo Kohn. They are about identity, experience, and perception. Both authors consider anthropological examples, through which they explore the relationship between the human and the world.

These books connect to much else I’ve been reading as of late. One of my long term projects is a series of posts about radical change, in relation to such things as Julian Jaynes’ bicameralism, the Axial Age, and the Enlightenment Age. I’m still thinking about it and not prepared to write anything in detail, but for the moment I wanted to throw out a few thoughts.

We have a hard time seeing outside of the world we are raised in. It is our entire reality. Perusing the books mentioned above reminded me of how true that is. An animistic worldview isn’t just a belief system, in the way we today talk about religion. Animism forms an entire reality, and to us modern Westerners it is a foreign reality.

Within animism, it isn’t just that the world is alive. It is also quite fluid. What is human and not isn’t absolutely demarcated, nor is the subjective and objective. Other distinctions also become less clear and certain: religion and society, economics and politics, individual and group.

One thing easily becomes something else. Perspective and its shifting defines everything. The world is alive and aware, overflowing with thinking beings, every mind a different mentality. The larger world is a society of beings and minds, spirits and gods, each species a potential community, each category of things a potential pattern of forces. This requires a careful attitude in relating to and negotiating with the others in the world, a constant concern and worry about breaking an agreement or trespassing boundaries (boundaries, by the way, that are social rather than conceptual).

This animistic world is a cacophany of voices, for those who hear them. These aren’t metaphorical notions. These people aren’t pretending to believe in what we scientific-minded moderns ‘know’ to be ridiculous. Still, it is hard for us to accept their reality for what it is.

Those who live in this animistic worldview typically are hunter-gatherers, although I don’t know if it is limited to them. In Jaynes’ theory, the hunter-gatherer lifestyle preceded the early civilizations where bicameralism developed. However, hunter-gatherers today aren’t the same as hunter-gatherers from before all of civilization. I doubt there is a single hunter-gatherer tribe that survived into the modern world without ever having been impacted by the bicameral and post-bicameral societies that surrounded them, whether through direct or indirect influences. Anthropologists have no firsthand observations of and knowledge about supposedly bicameral societies, much less pre-bicameral societies.

A while back, I discussed bicameralism with an anthropologist, Cris Campbell (see: All Mixed Up: Julian Jaynes). It was surprising that he didn’t understand this basic point. Even when others explained it to him, he wouldn’t concede its significance and relevance.

I got the sense that Campbell was too caught up in Jaynes’ language that he couldn’t fully take seriously the hypothesis itself and the evidence its based upon or something like that. He did admit that insights were to be found within Jaynes’ writings (see: here and here; not that he goes into great detail). Plus, he certainly has an understanding of and appreciation for animism, in which he mentions Philippe Descola (his blog in general is worth checking out).

For some reason, he believed some tribal people had escaped all influences and therefore should show evidence for Jaynes’ theory, despite the fact that Jayne’s theory never was about hunter-gatherer tribal people in the first place. Campbell apparently couldn’t take the theory on its own terms, even to criticize it on its own terms, which isn’t to say there aren’t genuine criticisms to be made (and already have been made by others, including those who have developed similar theories; e.g., Iain McGilchrist in his book, The Master and the Emissary–a book I mentioned to Campbell and received no response).

I don’t think it was ever made clear exactly what was the basis of Campbell’s doubt toward Jayne’s theory, besides the language issue. The discussion, in the comments section, simply ended without resolution. It seems he just gave up on the issue, which maybe just means he is giving it more thought. I hope that is the case, as I suspect he could delve much deeper into the topic.

Anyway, I wonder why there is such difficulty in taking Jaynes seriously (whether or not that is the case with Cris Campbell, for I admit that I’m likely not be giving him enough credit). My guess is that it has to do with how, to most people, such a proposed worldview appears alien and incomprehensible. How could people live without an interior sense of self, a society entirely dominated by external voices and social experience? It seems patently absurd, for someone who claimed such things today would be labeled as insane and probably institutionalized. And it seems beyond improbable that a society of people like this could actually be functional, especially to the extent of building great civilizations and massive monuments.

To take Jaynes seriously means to consider the immense potential within humans. This is what leads us down radical lines of thought and this is what causes many to pull back from that ledge. However, if we can anthropologically recognize what to us seems like the strange worldviews of hunter-gatherers, it is a small step to consider that the bicameral mind or something akin to it might have been a real possibility for ancient humanity.

Governing Under the Influence

They hang the man and flog the woman
That steal the goose from off the Common,
But let the greater villain loose
That steals the Common from the goose.

The law demands that we atone
When we take things that we do not own,
But leaves the Lords and Ladies fine
Who take things that are yours and mine.

The law locks up the man or woman
Who steals the goose from off the Common,
And geese will still a Common lack
‘Til they go and steal it back.
~ English folk poem, circa 1764

I never heard that the Creator opened an estate office to issue title deeds to land…. Every proprietor of land owes to the community a ground rent for the land which he holds.
~ Thomas Paine, Agrarian Justice

Those are quoted from “The Rule of Property,” a pamphlet by Karen Coulter (in relation to the second quote, check out the proposal of a citizen’s dividend). I picked up a copy from a symposium I just got back from, although the text can be found online as well.

The symposium was Governing Under the Influence. It was held at the local Iowa City Public Library and organized by the Des Moines chapter of the AFSC and East Central Iowa Move To Amend, Iowa City Climate Advocates and Johnson County Greens.

As you can see, it was a decent selection of progressive and leftist politics, although nothing too radical, at least by my standards. Nothing was presented that would likely have been offensive to the average liberal. Still, the presenters were radical enough to challenge the status quo from different perspectives.

The first presentation I went to was “The School to Prison Pipeline.” It was given by Diana Henry, a local teacher who has lived in the area for at least a couple of decades. I noticed that she was the only black person in the room, among mostly older whites. I hadn’t considered beforehand what would be the makeup of the crowd, but I suppose it was unsurprising for an event like this around here.

I left the symposium to go back home for a short while. On my walk outside, I passed by various minorities. It’s a mostly white town, but minorities aren’t an insignificant demographic, as it is a diverse college town. It made me wonder about what kind of disconnect this signified. This symposium seemed to be at least as relevant for minorities as it was for whites. Then again, even most white people in this white majority town probably didn’t know about the event. Why should minorites be any different?

After returning, I next went to Professor Benjamin Hunnicutt’s talk, “Free Time: The Forgotten American Dream.” He is an expert in leisure studies and has written some books about the topic. I wasn’t initially excited by the title in the symposium schedule, but I went because my friend wanted to hear it. It turned out to be quite fascinating.

Hunnicutt offered a bunch of awesome quotes, from more recent to all the way back to the 1700s. He explained that he had been surprised by how far back his inquiry led him. One choice quote he offered was from John Adams, one of the least radical of the American founders:

“The science of government it is my duty to study, more than all other sciences; the arts of legislation and administration and negotiation ought to take the place of, indeed exclude, in a manner, all other arts. I must study politics and war, that our sons may have liberty to study mathematics and philosophy. Our sons ought to study mathematics and philosophy, geography, natural history and naval architecture, navigation, commerce and agriculture in order to give their children a right to study painting, poetry, music, architecture, statuary, tapestry and porcelain.”

Now, that is economic and social mobility. Adams hoped that a couple of generations following him Americans would have the opportunity to live a life dedicated to leisure, education, and personal betterment. What happened to that American Dream?

Hunnicutt explained how our contemporary idealizing of work is rather new. What so many Americans strove for, from early America to the early 20th century, was a world of increasing free time, as an expression of individual freedom in a free society.

Freedom from labor inspired a wide variety of Americans, who envisioned a future when people worked very little. In fact, this future was becoming a reality, as hours worked decreased over most of American history, until the mid-20th century when work became the symbol of prosperity and of the American Dream. That is how we got to this point of fully equating not working with laziness and worthlessness.

Hunnicutt didn’t mention it, but I’m willing to bet that slavery and its abolition played a major role in shifting attitudes. For early Americans, labor was closely linked to slavery. To not work meant living the good life. Some of the founders envisioned a country ruled by an enlightened aristocracy, which meant those who could dedicate their lives to the public good because of independent wealth freed them from having to work, although Benjamin Franklin (the least aristocratic among them) was the only one to ever live this dream (the rest were either poor like Paine or in debt like Jefferson).

Slavery was abolished around the time industrialization went into full force. Reconstruction led to Populism, which led to Progressivism, which led to the New Deal. FDR re-envisioned work as a right and that implied work as an obligation, a civic duty even. Mass unemployment during the Great Depression was seen as a problem, rather than an opportunity for a new society of greater freedom. So, work programs were created. Ever since, politicians use employment rates as an indicator of the health of the economy and of the society as a whole. The number of hours worked on average has increased (even as money earned hasn’t increased), hence reversing a centuries old trend.

Why doesn’t this bother more Americans? Or rather, why are so few Americans even aware of this reality and the history behind it?

I’ve complained that these days even many American left-wingers can’t imagine a world without work. After all, without labor, how can their be labor organizing? Our entire lives are labor. What else do we have to organize around? That is a lack of imagination.

The concluding talk was by George Friday. She was supposed to discuss “Black Lives Matter,” but it was more informal and general. She wasn’t physically present. So, we listened to her disembodied voice calling in from her home in North Carolina. She mostly took questions.

One question in particular connected to my thinking. A white lady made an inquiry related to her professional experience in mental health and youth. She wanted to know how organizations, such as the one she works for, could reach out to the black community.

Friday gave some good advice, although mostly common sense. The main gist was to first develop connections of familiarity, trust, and respect. Then and only then seek more specific ways of helping and contributing. Basically, treat other people like humans who you care about knowing and relating to, not simply as problems to be solved.

However, what interested me was Friday’s assumption about who she was speaking to. She couldn’t see the crowd listening to her. All she knew was that we were in Iowa. As such, she assumed we were a bunch of privileged white people, which is basically what she told us. Well, she was right, more or less.

What occurred to me was this. Did anyone who organized the symposium reach out to minorities in the community in order to get more of them to attend? Instead of just white people, it might have been nice if there had been other blacks there besides the one presenter, Diane Henry. After all, one in sixty people in this town identify as non-white or mixed. I’m willing to bet a black living in this town, especially one who isn’t middle class, would have asked different kinds of questions.

It wasn’t just minorities who were underrepresented. There also weren’t many young people there or what I would perceive as poor people. Certainly, none of the homeless people I regularly see down the block were in attendance. The speakers and the audience were almost entirely older whites who were probably middle class professionals or retired professionals.

The lack of  young people was most noticeable. This is a small college town with a disproportionate number of young people, although many of them have left for the summer, which might lead one to ask why was the event scheduled after the students left town. It was strange to see so many people of retirement age in a town where half the population is under 25 years old.

This last line of thought brought me back to the issue of leisure. Economically well off people have the most leisure. In the US, older middle class white people represent the largest sector of the population that is economically well off. These are the people who, if working, don’t have to hold down multiple jobs (and, if they have children, can afford someone to watch their children) or, if retired, can afford to live off the pensions, savings, and investments from having had a stable well-paying professional career.

Free time isn’t just about leisure in the narrow sense. This symposium was about the serious work of democratic organizing and action in a free society. It takes a lot of work, mostly voluntary, to make a democracy function. Free time is the foundation of a free society and the expression of freedom in general.

Freedom to spend time as one wishes relates to many other freedoms. It is to be free from want, fear, and stress. To have the time is one aspect of having resources and opportunities. So much of the work we do is to get those resources and opportunities. This means the only way to create greater freedom is by offering greater access for all people to the lifestyle that at present is mostly limited to older middle(-to-upper) class whites.

Hunnicutt explains, in Why Do Republicans Want Us to Work All the Time?, that,

“Then real progress would begin. Humane and moral progress. Instead of perpetual consumerism and the infinite increase in material wealth, we would naturally turn to improving the human condition, learning how to live together “wisely, agreeable, and well,” as Keynes put it. Progress would then take the form of healthier families, communities and cities—the increase of knowledge, the enjoyment of nature, history and other peoples, an increasing delight in the marvels of the human spirit, the practice of our beliefs and values together, the finding of common ground for conviviality, expanding our awareness of God, wondering in Creation.”

There is one thing he doesn’t consider.

Maybe poverty, both of wealth and of time, is intentional, rather than an accidental side effect. There are few greater forms of social control than fear of destitution, the threat of hunger and homelessness. If people are so busy just trying to get by, constantly hustling, whether on the legal or black markets, they will never have the time to imagine a better life and a better society and they will never have the time to act, individually and with others, on such aspirations.

Is a poor person living in desperation actually free in any practical sense? In the US, this is an inevitably racialized question, but more importantly it is a class question involving all Americans of all races. Are we to treat freedom as a fundamental right or a mere luxury for the privileged few?

Freedom is meaningless as an abstraction. Either it is a tangible reality or, if held out like a carrot on a stick, a cruel joke.