We Must “Choose Wisely”

This column originally appeared at Big Jolly Politics:

But choose wisely, for while the true Grail will bring you life, the false Grail will take it from you.
Indiana Jones and the Last Crusade (1989)

I was reminded of this line, delivered in the soft, time-wearied voice of the Medieval knight from the third Indiana Jones movie, as I was reflecting on the remarkable string of events over the last two weeks—events that are changing and defining the nature of the 2012 election.

At the start of this period Romney looked as if he was going to walk away with the GOP nomination, and that the election would become a referendum on Obama’s economic policies. The emerging shape of the battle was reflected by two new and inconsistent reports coming from Washington. On the one hand, the CBO issued a report that should have scared the dickens out of everyone and made the case for a Republican sweep. It showed that the economy had lost more than 2 million jobs in just one month, and that the projected growth and unemployment figures would be anemic through 2013. On the other hand, the administration produced “seasonally adjusted” job numbers that magically showed a growth in jobs, and a drop in unemployment, which defied reality and made a mockery of government statistics, but which the chattering classes took as positive news and as gospel for the wisdom of Obama’s policies.

But, then the ground under our feet shifted, as foreign policy and social issues diverted everyone’s attention away from the economic debate. Every news report focused on the growing civil war in Syria, and our confrontation of Russia and China at the UN. Panetta and Obama sent mixed signals over Israel and Iran, and their words (and Israel’s intentions) became a focus of news reporting throughout the week. Progressives embroiled the Komen charity and the Catholic Church in controversies over abortion, contraceptives, and the First Amendment. Then, that never-ending source of liberal lunacy, the 9th Circuit Court of Appeals in San Francisco, gave us a double-whammy of cultural chaos:

• it reinstated the California Supreme Court’s construction of the California Constitution that changed and expanded the definition of “marriage” under California law to include same-sex couples; and,
• to do so, it determined that the people of California could not amend their own Constitution to re-instate a 3,000 year-old status quo that did not violate the federal constitution, because, once the California Supreme Court had decided to expand rights or privileges to a new class of people, the people could not change that decision.

Therefore, in one stroke the 9th Circuit stoked the fires of the culture wars and shredded the concept that the people, not the judiciary, are the ultimate source of power and authority in this country. Given these developments, and the predictable rise of Santorum in the polls in three states where, like Iowa, social conservatives make up a large portion of GOP activists, is it any wonder that Santorum, whose career has focused on these foreign policy and social issues, has risen from the ashes to upend the GOP race once again?

Before you get whiplash from all of this, let’s go back to the quote at the start of this post. We must remember that the story of America has been a story of choices made—some wise, and some not-so wise. And it now appears that recent developments are creating a new, epic choice for us to make this November. The choice will not be over the looming debt that is crushing individuals and governments alike, or what our position should be as to when or how Israel may attack Iran, or the wisdom of the Komen foundation’s changing decisions about funding Planned Parenthood, or the availability of contraceptives, or the future of religious freedom, or even the future definition of “marriage”. No, the choice is larger than all of these issues, though they each will be pieces that will fit together to ultimately form the puzzle picture in the end.

If you’ve followed any of my prior posts on Big Jolly Politics, you know I have a specific view of our history. Our Settlers—those dissident Protestants who began leaving England and the Netherlands in the 17th Century to come and start a new life on this continent, saw a “fork in the road” of human history and made a choice to go down what Robert Frost would call “the road less traveled.” They chose to come to America and begin an experiment not tried in human history—to live as free men and women in shared communities—rather than stay in Europe and continue on the age-old path of living under the thumbs of kings and bishops. Our experimental path was to preserve and promote man’s free will (the blessing of liberty) and to promote the exercise of that will to “pursue happiness” (“pursue a life well spent”, “love thy neighbor”) in local communities organized into states joined into a federal union. The paradox, as Franklin would allude to, was, whether we could “keep it” merely by depending on the preservation of a “Christian” character among our citizens.

Over the centuries, we became a people who were taught to look at our past as having been created from fundamental promises—a contract—that incorporated man’s greatest ideals. We were taught that even though the promises weren’t always properly or evenly enforced, our challenge was to fix those flaws to sustain the experiment. And we were taught that the experiment embodied in that contract was fragile, because it could always be derailed by undermining the character of the citizenry; meaning it could be derailed by one or more of four impulses:

• the impulse of man to believe in himself, and in nature, rather than God;
• the impulse of man to fight and die for false Gods;
• the impulse of some men to re-enslave the will of other men to keep the enslaved from pursuing their own impulses (good or bad); and
• the impulse of otherwise good people toward complacency and autonomy.

I believe our best leaders over the centuries recognized these enemies and rallied us against them. Since 1776, we have faced and defeated each of these enemies at one time or another. If we should ever lose this fight for the preservation of our experiment, or choose to no longer fight for our experiment when any of these impulses emerge, I believe the consequence will be both a political and a spiritual backslide, and the ensuing “darkness” will last a long, long time.

When we look around us we see evidence of that our experiment in self-government is backsliding, and I am not ready to choose to stop fighting the impulses that have brought us to this point. At some point between the election of FDR and the assassination of JFK, a core group in this country saw our nation, not as an imperfect experiment embodied in a contract to be enforced, but as historically illegitimate. These people worked quietly for decades to convince the last two generations of Americans to look at our past as having been illegitimate from the start; and to see America’s basic contract as so wrong that it needed to be reformed and replaced with a new contract that mirrored the social contract that had emerged within Europe since Bismark. To accomplish this task, they preyed on the four impulses that were always the enemy of our experiment, and have tried to rip-up the old contract. In its place, they have tried to re-assert a model of government by and for the elite that our Settlers rejected, and which has condemned a vast number of our neighbors to under-education and under-employment, and to an artificially low standard of living during a time of great wealth creation, while they have increasingly enjoyed unrivaled materialism and an autonomy from their responsibilities as citizens. Their efforts have torn deep holes in the fabric of our culture and society, and the policies they’ve implemented to create a new contract have nearly bankrupted our governments and our citizens.

What the developments over the last two weeks show is that the election this November presents another historical “fork in the road” for America—another time to choose. It presents a choice between—

• continuing the backslide to a form of society our Settlers rejected, and that thrives off a vast system of materialism, dependency and victimhood among so many of us that it has put our society on the road to societal bankruptcy; and

• re-committing our society to that experiment embodied in the original contract we inherited—a society of free men and women who believe that if our ideal promises are properly preserved and enforced, we can address all of the challenges that face us without bankrupting the system for our children.

We have a choice to make at this fork—we can’t take both paths from here, and the path we choose this year will determine the course of our history for generations to come. I for one, choose the path of the promise our ancestors made to preserve, protect and promote life, liberty and the pursuit of happiness to all our citizens, and of the commitment to share and enforce that promise and its benefits with all Americans; rather than the path of autonomous materialism and victimhood, and the ultimate dependency on elites, to which the other path will condemn the future.

I hope you will join me and “choose wisely” as this year unfolds toward the November election, for the stakes couldn’t be much higher.

Can the 10th Amendment provide a path to address the “Immigration Issue”?

This column originally appeared at Big Jolly Politics:

Why can’t we seem to resolve the “immigration issue” this country has been debating, off and on, for the last forty years (and which we have debated intensely and incessantly for the last 4-5 years)?

This question has been nagging at me for more than a month now. It most recently arose during the November meeting of the Clear Lake Area Republicans, when our focus-group discussion identified several issues that we bundle together as the “immigration issue” as the most important local and federal issues we currently face. Then, in mid-December, I attended a debate about immigration policy between two well-intentioned and well-regarded local Republican leaders sponsored by a local chamber of commerce, which ended-up stirring the issues around rather than providing much clarity. I walked away from both of these events feeling that this issue—or bundle of issues—seems to be a wound that we can’t get to heal, no matter how hard we try. In fact, the harder we try to close this wound, the more we seem to bleed from it.

This feeling is exacerbated for me, because I deeply believe that the long-term solutions to many of this country’s problems will be solved, if at all, by re-balancing the allocation of responsibility and power of government based on the principles contained in the 10^th Amendment—and yet, effectively addressing the immigration issue has seemed to me to require a more coherent and aggressive federal, rather than a state and local response. Because Washington seems increasingly incapable of addressing its own responsibilities wisely and effectively, this problem has seemed impervious to resolution, which is why States have tried to act on their own to attack the issue.

But, just when I decided to stop thinking of this issue for a while, some thoughts came to me, which I want to share with you as we move into 2012. I am not promising that my thoughts provide all the right answers, or even the right path toward any of the right answers. But, I hope they will provide a different perspective that could get us closer to finding at least some answers.

I think the reason that the present immigration debate seems like it is beyond resolution, is because the current problem arises from a structural dilemma related to the federal structure of our governments. To understand this dilemma, I first want to digress to discuss that federal structure.

In Federalist 45, James Madison made this following observation about the nature of the different spheres of responsibility and powers delegated to the federal government and retained by the states:

The powers delegated by the proposed Constitution to the federal government are few and defined. Those which are to remain in the State government are numerous and indefinite. The former will be exercised principally on external objects, as war, peace, negotiation, and foreign commerce; with which last the power of taxation will, for the most part, be connected. The powers reserved to the several States will extend to all objects which, in the ordinary course of affairs, concern the lives, liberties, and properties of the people, and the internal order, improvement, and prosperity of the State.

Consistent with this view, the Supreme Court, after the Civil War and the passage of the post-war amendments that expanded the scope of federal authority over civil rights of citizens, articulated the difference this way:

… the United States is not only a government, but it is a national government, and the only government in this country that has the character of nationality. It is invested with power over all the foreign relations of the country, …, all of which are forbidden to the state governments. It has jurisdiction over all those general subjects of legislation and sovereignty which affect the interests of the whole people equally and alike, and which require uniformity of regulations and laws, …– all which subjects are expressly or impliedly prohibited to the state governments.

Knox v. Lee, 79 U.S. 457, 555 (1871).

While under our Constitution and form of government the great mass of local matters is controlled by local authorities, the United States, in their relation to foreign countries and their subjects or citizens, are one nation, invested with powers which belong to independent nations, the exercise of which can be invoked for the maintenance of its absolute independence and security throughout its entire territory.

The Chinese Exclusion Case, 130 U.S. 581, 604 (1889).
What these statements show is that the general division of responsibility and power between the federal and state governments was based on a division between authority over external and purely national issues on the one hand, and authority over local issues on the other hand; and on a further understanding that most issues faced by government were local in nature. With these general understandings in mind, Hamilton, in Federalist 32, describes the further idea of the limited nature of the delegation of authority to the federal government this way:

But as the plan of the convention aims only at a partial union or consolidation, the State governments would clearly retain all the rights of sovereignty which they before had, and which were not, by that act, exclusively delegated to the United States.

He goes on to identify three types of exclusive delegation:

…where the Constitution in express terms granted an exclusive authority to the Union; where it granted in one instance the authority to the Union, and in another prohibited the States from exercising the like authority; and where it granted an authority to the Union to which a similar authority in the States would be absolutely and totally contradictory and repugnant.

Finally, Hamilton identifies the express delegation of the power to “establish an Uniform Rule of naturalization throughout the United States,” as an example of the third type of express delegation, and this view is elaborated upon by Madison in Federalist 42. So, what our Founders intended was to give us a federal government vested with expressly delegated responsibilities, which were intended to address external and purely national issues. One of those expressly delegated issues was Naturalization.

Now, before we return to the primary topic of this post, we need to address the difference between “naturalization” and “immigration”. Naturalization is the process by which a foreigner, once having arrived in the country, may stay and become a citizen. Immigration is the process by which a foreigner comes to, and enters the country. The power over naturalization was expressly delegated to the federal government, in large part because of the problems the colonists encountered with restrictions imposed by Britain prior to the Revolution, and inconsistencies created by the States under the Articles of Confederation. However, the Constitution is silent as to the power over immigration (except for an odd reference in the provision related to the continued importation of slaves until 1808). Consistent with this silence, and with the colonists’ anger over limitations on voluntary immigration imposed by Britain before the Revolution, the federal government did not impose restrictions on voluntary immigration until the 1880s.

When the federal government first imposed restrictions upon immigration, the action was not justified as an exercise of the “necessary and proper” power related to naturalization but, instead, was justified as enforcement of treaty provisions with China and Japan, which restricted immigration from those countries. Eventually, the Supreme Court ruled that the authority to regulate immigration was inherent in, and arose from all of the powers vested in the federal government to conduct foreign affairs—or, as the Founders would have said, from the delegation of powers over external issues. Then, as we in Texas remember all too well, about 30 years ago in Plyer v. Doe, the Supreme Court narrowed the ability of States to regulate the conduct and status of persons who had entered and stayed in the country in violation of federal immigration laws, by requiring that States provide the children of such persons equal access to public education. And that opinion has led, in large part, to the tremendous strain on States and communities caused by the “immigration problem” in this country ever since.

So what is the structural dilemma I spoke of earlier? Unlike most of the problems that have arisen from the allocation of power during our history, the current immigration problem is unique. During most of our history, we have battled over the adequacy, extent, or legitimacy of the power delegated to, or usurped by the federal government from the states or individuals. Whether the issues have been slavery, civil rights, economic, or social regulation, the debates normally centered on whether the national effects from local actions actually made the issues national in scope, and whether the power being debated could be exercised legally and effectively from Washington. The current immigration debate is the exact opposite. The immigration debate involves an issue that is expressly or inherently vested in the federal government to address (whether it be naturalization, immigration, or border security), but which creates negative effects that are almost exclusively local in nature. From the strain on public schools and hospitals, to the local insurance and job markets, communities are absorbing the brunt of federal inaction. In the meantime, communities and States have very limited legal means at their disposal to address these effects.

That the federal government has failed, and continues to fail, to address today’s immigration and naturalization issues is beyond serious debate. It has failed to develop and maintain an appropriate bilateral relationship with Mexico within which border security and immigration could and should be handled. It has failed to secure our borders to know who is coming and going, and to enforce current restrictions on entry. It has failed to address the problem of expired visas for students and temporary workers. It has failed to enforce laws on the books designed to stop the employment of persons who have entered and stayed in violation of law. It has failed to enforce deportation laws. It has failed to create positive laws that promote immigration of workers we need for today’s economy. These failures have created a de facto federal policy of non-enforcement of illegal entry restrictions.

Though this de facto federal policy has created stresses on State and local governments throughout the nation, the problem is most acute where the policy is most abused: in the States and communities closest to the border with Mexico. In the meantime (though we should get some clarification from the U.S. Supreme Court on this issue by June, 2012), current legal precedents limit the extent to which States and local governments can address the impact of this policy. While there is no question that State and local governments can, and constitutionally should enforce federal immigration laws, the current administration has been hostile to even modest attempts by state and local governments to cooperate in or assist with such enforcement. Beyond basic enforcement, state or local regulations that attempt to regulate the activity of people because of their immigration status, to deny benefits to people because of their immigration status, or to impose additional state-law penalties for violating the federal immigration laws, have rarely been upheld by the courts.

So, while the federal government continues to dither, what can we do? What should we do?

The simple answer is that we must do what we can do, and what we can do is take back control of our communities and States, consistent with the 10^th Amendment and with the federal structure I discussed above. To take back this control, we are going to have to embrace a paradigm shift in our thinking, though. This paradigm shift will require a more realistic and forgiving attitude toward those who have come here, or who have stayed here, in violation of the law; and it will require a more appropriate self-image of ourselves and our role in this process.

First, the realism: millions of people who crossed the Rio Grande and stayed illegally over the last generation, or who over-stayed their visas, will never go home. Whether it is because we won’t have the stomach or the resources to do it, we will not deport that many people; and many of them will have planted too many roots here to ever leave voluntarily, no matter how bad the economy gets. Moreover, for those who have established homes in the Southwestern U.S., why would they go home when they can build a better life in a place that is still culturally and historically familiar to them?

Second, the forgiveness: except for our most serious crimes, such as murder, every crime has a “statute of limitations” period, after which someone can no longer be prosecuted. Crossing the border and staying without complying with federal law in order to work and make a living are crimes, but they aren’t murder. Just as society forgives other crimes over time, we need to begin forgiveness (especially if it comes with repentance, such as compliance with payment of fines and prohibition against citizenship). We also need to remember that one of the hallmarks of our legal rights has been the principle that the “son is not liable for the sins of the father,” which is embodied in the Constitutional prohibition against bills of attainder, and to stop condemning children for the crimes of the parents. Finally, we have to understand that all of us—citizen and illegal immigrant alike—have been harmed by the failures of the U.S. and Mexican governments to address the problems that have caused and attracted this continued exodus into the U.S.

Third, and maybe most importantly, we have to stop wallowing as victims over this issue. For years, we have seen ourselves as the victims of a wave of illegal activity without protection from our federal government, and, to add insult to injury, we’ve seen ourselves as having to support the “villains” with public benefits. In response to this feeling of victimization, we’ve come to sound and act collectively like “Inspector Javert,” the character from Victor Hugo’s Les Miserables, who eventually loses his soul over his quest to bring the petty criminal Jean Valjean to “justice” long after Valjean had paid his penance.

Ladies and gentlemen, these “villains” are our neighbors, regardless of who they are, where they came from, or how they got here. And, as I noted before, most of them and their children will be here a very long time. The Democrats and other organizations know this, and they are advocating that these neighbors remain separate from the rest of the larger community, and, therefore, dependent on unions, government and their political party for years to come. As long as the Democrats can maintain the federal status quo, and we refuse to engage with these new neighbors, we condemn these newcomers to become wards of the long-term Democratic strategy for our country.

So, if the federal government won’t act, the paradigm shift requires us to use the principles of the 10^th Amendment positively and aggressively to build better communities for the future. To accomplish this shift, we will have to take control and build neighborhoods with these new neighbors. The only way to build these bonds of neighborhood is through assimilation, and real assimilation is hard work—and takes both parties to make it happen.

That means, it is time we roll-up our sleeves and help our new neighbors to assimilate: to privately establish the network of churches and private organizations that help neighbors and build communities; to teach English and help them become literate in our culture and history; and to mentor the establishment of private businesses and employment through which they can pay taxes, and support the public institutions that now support them. We can not, and should not, reward the adults among them who committed the initial crime by granting them amnesty through a citizenship path (and we couldn’t do that anyway because that is the essence of the power of naturalization delegated to federal responsibility), but we must begin to fold their families into our neighborhoods so that their children—who will stay here because this is the only home they have known—become productive neighbors, and their children and grandchildren become productive citizens.

I know this paradigm shift does not address the actual needs at the federal level. I do not address the federal problems, because, frankly, we know what needs to be done to secure the border and re-gain control over the legal flow of people into this country. Our elected leaders in Washington will either have the will to pass this legislation, or we will have to keep electing new leaders until we find those who will.

But we can not wait for the stalemates in Washington, and between Washington and Mexico City, to resolve themselves before we begin to retake control of our lives and our communities. That is the purpose of this idea of the paradigm shift—to use the ideas of the 10^th Amendment to positively address the problems created by federal inaction and build stronger citizens and communities in the future; rather than to use the 10^th Amendment as a negative argument to joust with the federal authorities over whether and how to should enforce federal law.

Some may label my paradigm shift as amnesty by another name, but it is not. Amnesty, or other such regulations, deal with naturalization, and that is a federal responsibility. In fact, if my idea would be implemented, there may indeed be neighbors who we help who eventually will be deported if and when the federal stalemate ends. But the conditions of our schools and our communities, and the demands on our local infrastructures, require that we take control of this situation here and now where we live and work. Frankly, this is what the Founders would have expected us to do.

I know many of you will disagree with what I have written here. Do me a favor—read it once, give it some thought, then read it again. Afterwards, give me your comments and let’s start a dialogue on this important issue.

The Lesson We Should Learn From The Civil War

This column originally appeared at Big Jolly Politics.

This month, 150 years ago, the Civil War, or “War Between the States,” began with the attack on Fort Sumter, South Carolina. This month, 146 years ago, that War on the battlefield ended with the fall of Richmond, and the surrender of the Army of Northern Virginia at Appomattox Courthouse (though the military and political occupation of the states that had formed the Confederacy would continue for another 11 years). In between those two Aprils in the 1861 and 1865, on a cold and overcast day in November, 1863, President Lincoln crystallized the purpose for which the War would be fought to a conclusion:

Four score and seven years ago our fathers brought forth on this continent, a new nation, conceived in Liberty, and dedicated to the proposition that all men are created equal.

Now we are engaged in a great civil war, testing whether that nation, or any nation so conceived and so dedicated, can long endure.…

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…It is for us the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us…

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– that this nation, under God, shall have a new birth of freedom

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– and that government of the people, by the people, for the people, shall not perish from the earth.

Over the last few weeks several pundits have been wringing their hands over a renewed debate over the cause of the Civil War: was it state’s rights, was it slavery, or was it something else altogether? Moreover, the perennial debates have re-emerged over the propriety of flying a version of the flag of the Confederacy in public places. Most of the pundits seem to be chastising Americans who don’t seem to “get it” that the War was about slavery, and these same editorialists continue to froth at the mouth over the sight of the Stars and Bars.

I have a slightly different take on all of this that I’d like to share with you, and which I hope will add to mix of thoughts we consider as the nation’s Sesquicentennial of the Civil War starts its four-year observance.

I want to start by sharing an observation that would not have been accurate when I first came to Texas as a young man 31 years ago: the Civil War is finally over. Some time over these last three decades we stopped looking at each other with distrust or disdain while asking “where are your from;” we stopped celebrating a holiday for Jefferson Davis and Robert E. Lee and, instead, began celebrating a holiday for Martin Luther King, Jr., and universally celebrating Memorial Day; the party of Lincoln became the dominant political force in Dixie and selected a Chairman who was African-American; and we have elected an African-American as President of the United States.

For those people younger than 40 who grew-up as the final social remnants of this War faded from our habits and customs, it is hard to appreciate how miraculous this development really has been. For many of us who trace the roots of our family trees to the United States that exited before 1860, our family histories and heir-looms often include cherished stories and artifacts from the War, while for some those histories and heir-looms remind us of a darker, more painful memory of our failure to live up to our ideals. The collective memory fueled by these family histories helped continue habits and customs of regional, social, political, and racial animosities for generations—but which now seem so odd that they are truly hard to explain to young people today.

I was blessed to grow-up learning a very balanced story of the War. My ancestors fought on both sides of the War, and I grew-up with stories and heir-looms from both sides of the conflict. But I also grew-up in the region of Central Illinois, where Lincoln rode the circuit, and where he and Douglas debated in 1858. Surrounded by Lincoln’s memory, we were taught that, although the Confederacy had better generals and military strategy, and defended arguably correct interpretations of the Constitution and the law as it existed at that time, the purpose of the War described that day in Gettysburg by Lincoln, and the ultimate preservation of our nation that resulted from the War, were just and right.

Somehow, after all these generations, we have learned to retain a pride in the heritage of our families and communities, while at long last putting aside the animosities that we held for so long. Now, for all but a few diehards, we share a belief that preserving the nation and its founding ideals, and working to make those ideals a reality for all men and women who call themselves Americans, was just and right.

But to acknowledge all of these developments doesn’t mean that we have stopped thinking—or should ever stop thinking—about what caused that War, because those underlying causes are deeply imbedded in the continuing American experience:

* The division of our governmental responsibilities between states and the federal government;

* The different influences that the vast and varied geography spanning North America continue to have on regional and national economics and politics;

* The central influence that religion has played in developing our national character and shaping public debates;

* The ambition to create one people out of settlers and immigrants from every corner of the globe, and to equally protect the life, liberty and pursuit of happiness of each individual; and

* The restlessness of spirit that liberty agitates.

By the 1840s, the institution of slavery had become the catalyst by which each of these causes combined to tear the country apart.

Although Americans have always shared a restless spirit, the 15 years that preceded the War may have been the most restless in our history. Our borders expanded through war and annexation to include what is now the entire Continental United States. New territories were being formed and settled, and new states admitted into the Union. America began to absorb one of the first great waves of European immigration due to drought, famine and revolution. Gold was discovered in California, which caused the greatest internal migration the country has ever experienced, and which invited immigration from across the Pacific, all of which would keep parts of California in a state of violent turmoil until the start of the War. The opposition Whig party would disintegrate into several factions arguing over the political impact of these issues, and slavery, and would eventually lead to the formation of a wholly new political party by the mid-1850s—the Republican Party. Central to all of these phenomena was the question of what to do about the institution of slavery.

By the 1840s the continuation of slavery was being challenged throughout the Western World, but it truly was coming into stark contrast with America’s ideals. However, no one quite knew whether and how a society could last that was not based on, and run by a homogeneous race, ethnicity, clan, tribe, or religion. Even the most enlightened thinkers of the day were pessimistic that a society could be maintained among people of different races (let alone people of different races who also came from different ethnic groups, clans, tribes and/or religious traditions) largely because it simply had never been tried or accomplished by any other society. This question impacted not only the debate about slavery, but also the fierce debate over immigration during the 1850s.

Throughout the political and economic debate over slavery, religious leaders were on both sides of the issue, created religious teachings to support each side, and lent a tone of moral fervor to each side’s hardening positions. These hardened positions split denominations and congregations, as well as communities.

The differences in climate and geography between the North and the South had created completely different economies and societies. Slavery was not just a moral and political issue, it was an issue that impacted the credit and solvency of the entire region, because slaves were used as collateral for credit throughout the South. The Southern economy, in turn, perpetuated plantations, small farms and small towns, while the North had begun its development of larger farms and urbanization based on a free-market for labor. By the end of the 1850s, though, the economics of slavery was beginning to unravel due to prolonged droughts in Europe and the development of high-yield cotton production in Egypt, which made Iowa farm products more valuable to our trading partners—and to our nation’s diplomacy—than Southern cotton.

The imbalance between the power of the states and the federal government prohibited the federal government from crafting a national solution to slavery. Time after time, Congress had attempted to reach compromises that addressed the slavery issue, but each time the compromises failed or were overturned by the Courts. Finally, the infamous Dredd Scott decision clarified for all that the national government lacked the power to address an issue that crossed state lines and was of national importance—the institution of slavery.

By the eve of the 1860 election, all of these causes of division between the North and the South became entangled with the issue of slavery. To glibly say that any one of the causes of division can be separated from the issue of slavery as the “cause” of the War is as wrong as saying that “slavery” was the only cause of the War. All of these problems came together over slavery to bring about the War, and “slavery” had to be resolved in order to address the underlying divisions that caused the regional conflict and end the War.

Slavery officially ended with the passage of the 13th, 14th, and 15th Amendments to the Constitution immediately after the military conflict ended, but resolving the underlying divisions took more than 100 years. Moreover, the causes of those divisions still roil our national debates today, and probably will for as long as there is an America. For instance:

* though we have expanded the scope of the power of the federal government 9 times by amendment, we still desire a limited federal government and debate the correct balance of local versus state versus federal authority;

* though mass media, mass production, and mass migration have reduced our regional economic and political differences, geography and history still combine to produce different regional viewpoints and activities that affect the nation;

* though race is no longer a source of religious dispute in this nation, the disciplines of our respective faiths still play a major role in the way we view the role of government and how we vote;

* though we have become the most heterogeneous society on Earth, we still struggle with how to assimilate new people into our nation and how to live by our ideals; and

* our desire to live as free people, and to develop our talents to their fullest potential, keep us restless and constantly in dynamic motion—both as individuals and as a society.

Rather than defend the public display of artifacts of a dispute long over—like flying the Stars and Bars over a government building—it is time to put those artifacts on our private shelves and get on with the continuing work of making our Founders’ vision work. Rather than continue to debate whether and how slavery helped cause the Civil War, we should recognize that slavery arose as the single issue that caused our divisions to become irreconcilable.

Then, we should commit to study and debate the tensions that will always exist in our society, and why, in the middle of the 1800s, they caused us to go to war with each other, in order to make sure that we never let that happen again. Through the learning that comes from such study and debate, we should gain the wisdom to never repeat that mistake.

Now that the Civil War is finally over, I hope that we start to gain such wisdom during this Sesquicentennial commemoration.