News and Features
The judge who chided Bush over aid to children is part of a state tradition.
Pacifica listeners, the most politically pumped-up demographic in Radioland, are taking to the e-mails again. This time they're galvanized by what they see as a move to oust Amy Goodman, for many years co-host and heart and soul of Democracy Now!, a popular news program that showcases the network's avowedly radical take on the world.
The facts are: Goodman was ordered to institute certain changes in the program's operating procedures, to which she objected as unduly burdensome. There were other demands as well relating to more control over her public speaking engagements. If she did not comply, management threatened "disciplinary actions up to and including termination." Goodman struck back by filing a list of grievances through her union, AFTRA, charging various forms of harassment.
Many listeners feel that management's move against Goodman, ostensibly to "professionalize" the operation, is really an attempt to bland down the show. Our main concern is that Democracy Now! be preserved under Goodman and her current co-host, Juan Gonzalez. The program has broadcast a string of scoops and garnered some of radio's highest awards. It features the kind of hard-nosed investigative reporting that only noncommercial radio can do. Its series on the Chevron Oil company's collaboration with the murderous Nigerian dictatorship won a George Polk Award (see Goodman and Scahill, "Drilling and Killing," November 16, 1998, and "Killing for Oil in Nigeria," March 15, 1999). Goodman's reports from East Timor with Allan Nairn resulted in a documentary that collected numerous awards. Democracy Now! has covered a host of other stories that the mainstream media ignored or on-the-other-handed to death. Its reports on the Republican and Democratic conventions focused on the corporate domination of these political trade fairs, still another example of what alternative radio can do that the commercial networks won't.
Even the often admirable National Public Radio has sunk to the practice of corporate underwriting; it recently (and disgracefully) joined the big-bucks broadcast lobby in opposing low-power community radio. Pacifica is one of the few noncommercial radio voices left--"the last bastion of the precept, enshrined in the FCC Act, that the public airways are a public trust," as we said in a previous editorial. Goodman and Democracy Now! belong on Pacifica. Make that with an exclamation point!
In Michigan, it's a battle over school vouchers. In Alaska the fight is over medical marijuana. Nebraskans are being asked to outlaw civil unions. In Colorado, Amendment 25 would impose a twenty-four-hour waiting period and antiabortion propaganda on women wanting to terminate a pregnancy. These are just a few of the dozens of state initiatives and ballot measures that voters will face on November 7.
The overwhelming majority of them are in the Mountain West and on the Pacific Coast--and most are rollbacks led by conservatives. "There are some good progressive initiatives," says Amy Pritchard of the Ballot Initiative Strategy Center. "But progressives are mostly on the defensive." Because initiatives generally don't get the same attention that candidates do, voters tend not to focus on them until the last minute, if they focus at all, making outcomes hard to predict.
Once again California is the bloodiest and costliest of ballot- initiative battlegrounds. As much as $50 million is being spent by both sides on Proposition 38, which would widely introduce school vouchers. Silicon Valley multimillionaire Tim Draper is bankrolling the pro-voucher forces, but stiff opposition from teachers' unions and elected officials seems to be dominating. (A similar plan in Michigan could win, however.)
A similarly salutary role was not played by many of these same officials on another California measure. Cooked up by the bipartisan political establishment, Prop 34 would short-circuit real campaign finance reform by enacting a measure that is a reform in name only. In San Francisco, a creative Proposition L would close legal loopholes that allow dot-coms and other gentrifiers to turn low-income residential and industrial neighborhoods into gilded offices and condo villages. Prop 36, a measure that would reverse the logic of the failed drug war by substituting treatment for incarceration of nonviolent users, seems to be gaining the upper hand, with substantial support from several groups backed by financier George Soros. Opposition to the measure ranges from prosecutors to the otherwise liberal actor Martin Sheen.
Alaskans appear to be poised to approve a cannabis decriminalization law that would also grant pardons to people convicted under state marijuana laws and make them eligible for restitution. Nevadans, too, will be voting on whether to approve medical marijuana--as well as whether to ban gay marriage. In Arkansas and Massachusetts, conservatives are championing antitax initiatives.
Oregon's menu of twenty-six ballot measures is a nightmare for progressives. The militantly antigay Oregon Citizens Alliance has collected more than $170,000 to promote Measure 9, which would ban public schools from teaching anything that promotes or sanctions homosexuality, but opponents have raised about six times that amount. Meanwhile, progressives are also having to spend resources to oppose measures 92 and 98, which would restrict the ability of unions to collect money to use for political purposes from more than 200,000 unionized workers.
The good news from the Northwest is that Oregon is one of two states (Missouri is the other) where voters have a chance to approve clean-money campaign finance reforms. In the past few years, four states--Maine, Vermont, Massachusetts and Arizona--have approved such laws. In each, the special-interest-funded opposition barely put in a showing, but that has changed. "We have always been David and the other side the Goliaths," says Public Campaign executive director Nick Nyhart. "In the past Goliath never came to play. Now he's out in force."
An Oregon radio campaign tries to tar the reformers as fronts for eco-terrorists and neo-Nazis. In Missouri, corporate opponents are threatening to spend $2 million to defeat the measure; to date Anheuser-Busch has led the charge with a $25,000 contribution, followed closely by KC Power & Light, Hallmark and the Missouri Association of Realtors. "It's crucial that these two measures pass," says Nyhart. "Clean money is an idea that has been winning, and we don't want to lose the momentum." In both states, the battle is tight and likely to go down to the wire. (Readers who wish to contribute can contact Missouri Voters for Fair Elections at 314-531-9630 and the Oregon Campaign for Political Accountability at 503-796-1099.)
You have "little trace," exclaimed Gershom Scholem in a letter he sent to the great Jewish political philosopher Hannah Arendt, of "love for the Jewish people." It was the early 1960s, and Scholem, one of Israel's most prominent intellectuals, was responding to her analysis of Adolf Eichmann's trial. Scholem's attack was spurred by several assertions Arendt had made, including her allegation that the Jewish officials in the ghettos--the Judenrat--expedited the extermination machine; if they had not collaborated with the Nazis, Arendt wrote, fewer Jews would have been killed.
Scholem's criticism expressed the prevailing view held by Israel's elite. Not surprisingly, Arendt was censored in Israel, and it took thirty-six years before an Israeli press agreed to translate her writings. Although the recent appearance of Eichmann in Jerusalem in Hebrew has rekindled an age-old debate, it seems that Israelis can now relate to the Holocaust in a more mature way.
Corners of the Jewish establishment in the United States may not be ready to cope with similarly forceful criticism, though, judging from the response to Norman Finkelstein's The Holocaust Industry. A review put forth in the New York Times tossed it aside as "an ideological fanatic's view of other people's opportunism, by a writer so reckless and ruthless in his attacks that he is prepared to defend his own enemies, the bastions of Western capitalism, and to warn that 'The Holocaust' will stir up an anti-Semitism whose significance he otherwise discounts." There are two major problems with this line of criticism. First, it summarily dismisses Finkelstein's arguments without any attempt to engage his disturbing accusations. Second, instead of concentrating on the book, the reviewer goes after the author, implying that Finkelstein, the son of survivors, represents a neoteric breed of anti-Semite. In this way, it resembles the assault on Arendt.
On the book's first page Finkelstein distinguishes between the actual historical events of the Nazi holocaust and "The Holocaust," a term denoting an "ideological weapon." He notifies the reader that The Holocaust Industry deals only with the ideological component, which is used to cast both Israel and "the most successful ethnic group in the United States" as victims. Victim status, in turn, says Finkelstein, enables the Zionist state, which has "a horrendous human rights record," to deflect criticism, and US Jewish organizations (the American Jewish Committee, the American Jewish Congress and others) to advance dubious financial goals.
Others have already shown that the holocaust has served to justify pernicious acts. Tom Segev, a leading Israeli journalist, said as much over a decade ago in his book The Seventh Million. In the early 1980s, Israeli scholar Boaz Evron observed that the holocaust is often discussed by "a churning out of slogans and a false view of the world, the real aim of which is not at all an understanding of the past, but the manipulation of the present." Thus, Finkelstein's contribution to the existing literature involves his concentration on US Jewish organizations. He attempts to go beyond Peter Novick's The Holocaust in American Life [see Jon Wiener, "Holocaust Creationism," July 12, 1999], which focused in part on abuses committed by Jewish organizations and intellectuals, by providing a much more radical critique. Finkelstein strives to show how the organizations have "shrunk the stature of [Jewish] martyrdom to that of a Monte Carlo casino."
The major claim of the first chapter, "Capitalizing the Holocaust," is that until the 1960s "American Jewish elites 'forgot' the Nazi holocaust," their public obliviousness induced by a fear of being accused of "dual loyalty." Finkelstein urges the reader to keep in mind that the United States opposed Israel's 1956 invasion of Egypt and did not become an ardent champion of the Jewish state until the mid-1960s. Accordingly, he avers, Jewish elites were apprehensive about accentuating the holocaust for fear that this would be interpreted as favoring Israel over the United States.
The reader is also reminded that after World War II, Germany became "a crucial postwar American ally in the US confrontation with the Soviet Union." It was, I believe along with the author, a sad moment in Jewish history when organizations like the American Jewish Committee and the Anti-Defamation League "actively collaborated in the McCarthy-era witch hunt." The crux of Finkelstein's argument in this context is that Jewish organizations "remembered" the holocaust only after the United States and Israel had formed a strategic cold war alliance. They suddenly realized that "The Holocaust" (in its capitalized form) could be employed as an ideological tool.
Finkelstein does not hesitate to use blunt language rather than euphemism; and although he usually applies words in a precise manner, at times he gets carried away in his analysis. For instance, at the very end of the first chapter, after discussing the dissolution of the longstanding alliance between American Jews and blacks, he claims that "just as Israelis, armed to the teeth by the United States, courageously put unruly Palestinians in their place, so American Jews courageously put unruly Blacks in their place." The book offers no support for the sentence's second clause; the analogy it sets up, too, is erroneous and can easily be used to discredit Finkelstein and thus his more serious charges.
The book's principal weakness, however, develops in its second chapter, "Hoaxers, Hucksters and History." Finkelstein dedicates this portion of the book to undermining two "central dogmas" that "underpin the Holocaust framework: (1) The Holocaust marks a categorically unique historical event; (2) The Holocaust marks the climax of an irrational, eternal Gentile hatred of Jews."
My criticism has nothing to do with Finkelstein's analysis of the second dogma, whose paradigmatic example is Daniel Goldhagen's Hitler's Willing Executioners. The main thesis underlying Goldhagen's book--which has been acclaimed in some quarters but derided in many others--is that ordinary Germans were no less anti-Semitic than National Socialist Party members. Goldhagen's theory serves the notion that Jews can always fall prey to Gentiles, which makes them the quintessential and eternal victims. And if "'all people collaborated with the Nazis in the destruction of Jewry,'" then, as Boaz Evron points out, "everything is permissible to Jews in their relationship to other people." Together with Ruth Bettina Birn, an international expert on Nazi war crimes, Finkelstein examined Goldhagen's references one by one, and in their book A Nation on Trial they concluded convincingly that Hitler's Willing Executioners is not worthy of being called an academic text.
My problem, rather, lies with Finkelstein's attempt to demonstrate that the holocaust was not a unique historical event. I disagree with Elie Wiesel, who for a "standard fee of $25,000 (plus a chauffeured limousine)"--in Finkelstein's aside--insists that "we cannot even talk about it," and I follow Finkelstein's admonition that it's helpful to compare it with other historical events. Yes, Finkelstein is right that Communists, not Jews, were the first political casualties of Nazism, and that the handicapped were the first genocidal victims. He is also correct that Gypsies were systematically murdered. But these facts do not prove that the holocaust was unique only "by virtue of time and location," in his formulation. Even though mass genocide has occurred elsewhere, death trains, gas ovens and Auschwitz have not. The holocaust, including the horrific experience of European Jewry, was unique.
Finkelstein's error is in conflating two issues: the uniqueness of the holocaust, on the one hand, and how this uniqueness is interpreted and put to use in manipulative ways, on the other. He fails to recognize that one need not debunk the uniqueness of an event in order to compare it and criticize its use and abuse.
Nonetheless, when it comes to analyzing how "The Holocaust" has been employed to advance political interests, Finkelstein is at his best. He shows how "The Holocaust" demagogues draw a link between "uniqueness" and "Jewish chosenness" and demonstrates how both are used to justify Israel's rightness, regardless of the context. His most notable contribution is in the third chapter of his book, "The Double Shakedown," where he couches as an exposé his view that "the Holocaust industry has become an outright extortion racket." The chapter deals with a few specific cases but mainly focuses on the circumstances leading to the compensation agreement between Switzerland and a number of Jewish organizations. In this disturbing affair the devil is in the details, and Finkelstein has done his homework.
The empirical evidence he supplies is alarming. He documents how Jewish organizations have consistently exaggerated numbers--of slave laborers or the amount of "victim gold" purchased by the banks--in order to secure more money. This sort of inflation was recently repeated in an October 23 letter written by Burt Neuborne--the lead counsel in the Swiss banks case--to The Nation. Neuborne claimed, for instance, that if one takes into account that there were "more than 2 million wartime accounts" whose records have been destroyed, then the $1.25 billion compensation provided by the Swiss "barely scratches the surface of the stolen funds." Neuborne fails to mention the findings published by the Independent Committee of Eminent Persons, also known as the Volcker Committee, in its Report on Dormant Accounts of Victims of Nazi Persecution in Swiss Banks (1999). The committee established that approximately 54,000 dormant accounts had a "possible or probable" relationship to Holocaust victims, and of these only half had any real likely connection. Considering that "the estimated value of 10,000 of these accounts for which some information was available runs to $170-200 million," even Raul Hilberg, author of the seminal study The Destruction of the European Jews, infers that the "current value of the monies in the dormant Jewish accounts is far less than the $1.25 billion paid by the Swiss."
Hilberg himself has accused some Jewish organizations of "blackmail," and Finkelstein describes in detail how this economic strong-arming was carried out. While the high-powered lawyers representing the organizations haggled with the Swiss, the Jewish lobby launched an extensive campaign. This drive included the publication of studies--supported by the Simon Wiesenthal Center--that accused Switzerland of "knowingly profiting from blood money" and committing "unprecedented theft," and claimed that "dishonesty was a cultural code that individual Swiss have mastered to protect the nation's image and prosperity." Using its leverage, the lobby utilized these allegations in the House and Senate banking committees in order to orchestrate a "shameless campaign of vilification" against Switzerland, in Finkelstein's words. Simultaneously, it convinced officials in a number of states, including New York, New Jersey and Illinois, to threaten the Swiss banks with economic boycott. Finally, the banks bent in response. Call it what you will, ingenious lobbying or conspiracy theory, Finkelstein manages to disclose how this well-oiled machine has utilized abhorrent methods to fill its coffers.
The World Jewish Congress has amassed "roughly $7 billion" in compensation moneys. One reads that former Secretary of State Lawrence Eagleburger earns an annual salary of $300,000 as chairman of the International Commission on Holocaust-Era Insurance Claims, while ex-Senator Alfonse D'Amato is paid $350 an hour plus expenses for mediating Holocaust lawsuits--he received $103,000 for the first six months of his labors. Most of the attorneys hired by the Jewish organizations earn around $600 an hour and their fees in total have reached several million. One lawyer asked for "$2,400 for reading Tom Bower's book, Nazi Gold." These attorneys might be demanding a smaller fee than is common to such litigation, but even a small percentage of a billion dollars is a lot of money. One should keep in mind that Finkelstein's mother received $3,500 for spending years in the Warsaw ghetto and in labor camps--the same amount D'Amato made in ten hours' work. These numbers plainly suggest that the "struggle," as much as it may be about paying damages to victims, has elements of an out-and-out money grab.
Finkelstein's analysis here boils down to three major criticisms: First, US Jewish organizations have been using shady methods to squeeze as much money as they can from European countries; second, while these organizations "celebrate" the "needy victims," much of the money gained in the process does not reach the victims but is used by organizations for "pet projects" and exorbitant overhead salaries; and third, that Jewish organizations' ongoing distortion of facts and emotional manipulation foments anti-Semitism. While his arguments are convincing, his attempt to be provocative leads to carelessness. His claim that the "Holocaust may turn out to be the greatest theft in the history of mankind" is preposterous, especially considering the history of imperialism. And yes, the "Holocaust industry" probably engenders some anti-Semitism; but Finkelstein should also clearly state that any misbehavior by Jewish organizations does not, and never can, provide an excuse for it.
Finkelstein does not spend all of his ire on his critique of Jewish organizations; he forcefully condemns US double standards as well. Why, for example, was a Holocaust museum built on the Washington Mall while there is no similarly high-profile museum commemorating crimes that took place in the course of American history? "Imagine," he says, "the wailing accusation of hypocrisy here were Germany to build a national museum in Berlin to commemorate not the Nazi genocide but American slavery or the extermination of Native Americans." Along the same line, the United States pressures Germany to pay compensation for its use of slave labor, but few in government dare mention compensation for African-Americans. Swiss banks are asked to pay back money taken from Jews but are allowed to continue profiting from the billions of dollars deposited by tyrants like Mobutu and Suharto at the expense of indigenous populations.
Informing Finkelstein's analysis is a universal ethics, which echoes Arendt's important claim that Eichmann should have been sentenced for his crimes against humanity rather than his crimes against the Jews. His book is controversial not entirely because of his mistakes or his piercing rhetoric but because he speaks truth to power. He, and not the Jewish organizations he criticizes, is following the example set by the great Jewish prophets.
If politics got real...the debate over costly prescription drugs would turn to more fundamental solutions like breaking up the pharmaceutical industry's patent monopolies, which generate soaring drug prices, and rewarding consumers for the billions of tax dollars spent to develop new medicines. As a business proposition, that sounds radical, but it would actually eliminate outrageous profit-skimming at taxpayers' expense and liberate lifesaving medicines from inflated prices so millions of people worldwide could afford the health benefits.
At present, the government picks up the bill for nearly all basic research and development, mainly through the National Institutes of Health. Then private industry spends about $25 billion a year on more R&D--essentially taking NIH discoveries the rest of the way to market. The companies mostly do the clinical testing of new compounds for safety and effectiveness, then win regulatory approval for the new applications. This is one instance where a bigger role for government, by taking charge of the scandalous pricing system, could produce vast savings for the public--as much as $50 billion to $75 billion a year.
The National Institutes of Health and independent scientists working with NIH grants generally do the hard part and take the biggest risks, yet there is no system for sharing the drug companies' subsequent profits with the public treasury or for setting moderate prices that don't gouge consumers. Instead, the drug industry reaps revenues of $106 billion a year, claiming that it needs its extraordinary profit levels in order to invest heavily in research. The companies are granted exclusive patents on new products for seventeen years (or longer if drug-company lobbyists persuade Congress to extend them). Meanwhile, the manufacturers collect royalties (and less profit) on the very same drugs under licensing agreements with Europe, Canada and other advanced nations where the governments do impose price limits. Thus, Americans pay the inflated prices for new medicines their own tax dollars helped to discover--while foreign consumers get the break.
Years ago, although reform was mandated by law, NIH abandoned its efforts to work out a system for moderating US drug prices--mainly because the industry refused to cooperate and had the muscle in Congress to get away with it. Now that soaring prices have inflamed public opinion again, Dean Baker of the Center for Economic and Policy Research proposes a more radical solution. NIH should be given control over all drug-research policy, Baker suggests, and Congress should put up public money to cover the industry's spending (probably less than $25 billion because marketing costs get mixed into the research budgets as well as money spent to develop copycat drugs, which are medically unimportant). The exclusive patent system would be phased out, perhaps starting with cancer drugs and other desperately needed medicines whose prices are too high for poor nations to afford. For $25 billion or less in new public spending, brand-name drugs would largely disappear, but, Baker estimates, prescription costs for Americans would shrink by as much as 75 percent overall.
A less drastic solution, suggested by James Love of Ralph Nader's Consumer Project on Technology, would limit use of exclusive patent rights and, if needed, compel drug-makers to grant royalty licenses to other US companies to make and sell the same medicines, thus fostering price competition. Competing companies would be required to contribute a minimum percentage of revenues to R&D to maintain research spending levels. The government could also require companies to help fund government or university research.
The prescription-drug debate of Election 2000 is a long way from either of these visions for reform, but events may lead the public to take them seriously. Drug prices are inflating enormously. If Congress fails to make it legal, the bootlegging of cheaper medicines from Canada and other countries where the prices are controlled is bound to escalate, and the present system might break down from its own lopsided design. As a matter of public values, the discovery of new health-enhancing medicines ought to be shared as widely--and inexpensively--as possible, especially since public money helped pave the way to these discoveries. Jonas Salk never sought to patent his polio vaccine. He thought his reward was knowing how greatly his work had advanced all of humanity.
"The death penalty's very serious business, Leo," Governor Bush condescendingly told a questioner in the third presidential debate. "There've been some tough cases come across my desk. Some of the hardest moments since I've been governor of the State of Texas is to deal with those cases.... But my job is to ask two questions, sir. Is the person guilty of the crime? And did the person have full access to the courts of law? And I can tell you, looking at you right now, in all cases those answers were affirmative."
On camera Leo Anderson, the questioner, didn't seem to buy the governor's oft-repeated assertion, and he certainly wouldn't have if he had been privy to a recently released confidential memorandum on one of the toughest of those cases.
The memo went from Bush's then-general counsel, Alberto Gonzales, to Bush at 10:30 on the morning of April 3, 1997, only hours before David Wayne Spence was to be executed. Although the document was his first detailed look at the case and although the governor was Spence's only hope for a reprieve--the courts and Board of Pardons and Paroles having turned him down--this "very serious business" took Bush, according to his schedule for the day, all of half an hour at most.
I obtained the memo through the Public Information Act, Texas's FOIA. Not surprisingly, the Bush administration vigorously resisted its release. The document that went fleetingly across the governor's desk that morning is seven single-spaced pages, and although it works overtime to be unequivocal, it can't disguise or resolve the "tough questions" concerning Spence's guilt. The memo's author, Stuart Bowen, the deputy counsel charged with investigating the case, uses distortion, omissions, outright lies and an inappropriate adversarial bent to reach what must have been a preordained conclusion to deny a reprieve.
Writing several months after the execution and using the same information Bowen used, Bob Herbert in the New York Times concluded that Spence was "almost certainly innocent" and the case against him a "travesty." Many others, including Alan Berlow in Salon and a team of Chicago Tribune reporters, have agreed. But Bowen had been in the execution business with Bush long enough to know that the governor, preparing for a re-election campaign and in the starting blocks for a run for the presidency, would never go for a reprieve in the Spence case. And certainly not on the day of the execution, with families of the teenage victims of the crime for which Spence was about to die--a triple murder at a lake near Waco in 1982--in a motel in Huntsville ready to scream their heads off if the execution didn't go through. So Bowen did the following in the memorandum:
§ He opened by reciting the "facts" of the case as if he were a prosecutor giving a closing statement to a jury, brushing over developments favorable to Spence's claim that had surfaced in the fifteen years since the crime.
§ He bought the state's illogical theory of the case, that Spence was hired to kill a girl and mistook one of the teens for that girl (even though Spence knew the girl well and, according to testimony, hung out with the teens for hours before the killings), and ameliorates the illogic by dropping a crucial detail (he doesn't mention the testimony about hanging out for hours).
§ He put all the problems with the case under the heading "Publicity." This invidious rubric was intended in part to deprecate a Waco businessman, a conservative Republican, who had tried to get the execution stopped; he came to Bowen a week before the execution and laid out a detailed case for Spence's innocence.
§ He lied. For instance, he said the prosecutor turned over all the evidence in his possession to the defense, although the prosecutor explicitly told him he hadn't. He says the first lead detective on the case, Ramon Salinas, who sat in Bowen's office and told him without qualification that he believed Spence to be innocent, was fired for "incompetence," which is not true.
§ He relegated Spence's claim that he was railroaded by an unscrupulous sheriff's deputy and DA to three sentences in the conclusion, ignored voluminous testimony documenting this frame-up and swept away the allegations as "tertiary issues."
§ He rubber-stamped the courts' judgments (saying in a letter to me that those rulings are "the bottom line"), in effect negating the clemency procedure.
"Yet making decisions is what governors and chief executives do," the governor has written about that clemency procedure. "I try to do so thoroughly, thoughtfully, and fairly. I have assembled a top-quality staff that gets me accurate information and comprehensive briefings. I base my decisions on principles that do not change." Thoroughly? In thirty minutes? As to his top-quality staff and their accurate information, the memo supports the former (they are adept at distortion, etc.) and puts the lie to the latter. And principles? Let's just say they are very different from those of his honorary Illinois campaign chairman, Governor George Ryan, who has halted all executions in his state because he believes the execution of an innocent is truly a nightmare.
With its dissembling and obfuscation, the memorandum makes clear that when he denied Spence a reprieve, George W. Bush and his aides didn't know whether the man was guilty or innocent. A year after Spence's execution, Bush granted clemency to Henry Lee Lucas, the alleged serial killer, because, he says in his book, A Charge to Keep, he didn't know whether Lucas was guilty. But the politics of the Lucas case were different from those of the Spence case, and politics, Leo--unlike the life of David Spence--is very serious business indeed.
Gore says he prays when crises loom.
He asks just what would Jesus do.
And then he does that very thing
(If focus groups would do it too).
So whose side's Jesus on, folks? Whose side's Jesus on?
Who's got the Savior's brawn, folks? Yes, whose side's Jesus on?
And Bush says faith-based treatment's best
For those adrift or drug-addicted.
Salvation's just for Christians, though.
No Jews. Yes, heaven's still restricted.
So whose side's Jesus on, folks? Yes, whose side's Jesus on?
Who's got the Savior's brawn, folks? Yes, whose side's Jesus on?
The other side, warns either side,
Would of the Savior's blessings rob us.
And Lieberman? Well, he can say
That Jesus wouldn't work on Shabbes.
So whose side's Jesus on, folks? Yes, whose side's Jesus on?
The battle lines are drawn, folks. Yes, whose side's Jesus on?
The high point of liberal faith that the color line might be permanently breached may have been the 1963 March on Washington for Jobs and Freedom. From a participant's perspective it is difficult to forget the sea of 200,000 black and white demonstrators behind the figures of Martin Luther King Jr., Walter Reuther, A. Philip Randolph and other prominent civil rights leaders, arms confidently linked, marching toward an egalitarian future. In the wake of Southern freedom rides and lunch-counter sit-ins to break the racial barriers to public accommodations (while early Northern urban insurgencies began protesting economic oppression), in quick succession Congress passed the Civil Rights and Voting Rights acts. By 1965 many were convinced that the long-deferred dream of equality and justice was at hand. But as it turned out, the movement was not equal to its dream. The decade that began with Brown v. Board of Education, the Supreme Court decision against school segregation, and ended with Congressional enactment of legislation that seemed to fulfill the betrayed promise of the Civil War and Reconstruction turned out to be the last great outpouring of racial unity in the twentieth century. The reassertion of the racial divide became the story of the next thirty-five years. Even as antipoverty programs, affirmative action and war-fueled prosperity helped expand the black middle class, housing and school segregation worsened, and, because of the deindustrialization of most major cities, black and Latino unemployment became intractable. In the wake of the misery of many black ghettos we have seen the return of racial thinking, especially eugenics, that hated doctrine developed at the apex of the British Empire by Darwin's cousin Francis Galton, among others. Far from earlier belief--shared by scientists, human rights advocates and many political leaders--that there is only one human species, race has made a roaring comeback on the left as much as the right. Moreover, on both sides of the ideological divide science has been mobilized to reassert the legitimacy of race as a "natural" division within the species, not only in the United States but also in other advanced industrial societies.
Paul Gilroy, whose Black Atlantic broke through the nation-specific context of race politics, has written a powerful, albeit minoritarian defense of the position that racial thinking--not just racism--is a key obstacle to human freedom (an aspiration, he sadly notes, that has virtually disappeared from political discourse). In his analysis of the origins and uses of racial thinking Gilroy spares from his critique neither black pride nor black separatism, let alone racism's most virulent forms, fascism and colonialism. He argues, provocatively, for an alternative to antihumanist identity politics that would veer toward defining community as a geographical as much as a racial concept, what he calls "planetary humanism." He also propounds an unabashed cosmopolitanism to replace nationalism as a solution to racial oppression. The result is that he has offered one of the most impressive refutations of race as an anthropological concept since the publication of Ashley Montagu's Man's Most Dangerous Myth: The Fallacy of Race more than fifty years ago. But where the older work rode the crest of a wave of early postwar antiracial thinking propelled by the general recognition that the crimes of Hitlerism were a consequence of racial populism, Gilroy's attempted revival comes at a time when identity politics, with its ideology of separatism, seems to have displaced forms of universal humanism. Communitarianism, which holds that people have the right to circle the wagons around their territory and impose their group's values on strangers, has reached all corners of political discourse, including the White House. In these times the frequently invoked slogans of human rights enjoy only strategic currency.
Gilroy traces racial thinking to three major sources: First, "raciology," discredited in its blatant, authoritarian manifestation, lives on in the guise of pseudoscientific claims that the black body has biologically rooted attributes of superior strength, beauty and endurance; second, the various movements to counter oppression by affirming racial solidarity on the basis of a separate black identity; and third, colonialism and slavery's systematic deracination of the black self and its consequent denial that blacks should be considered part of universal humanity, which has occasionally but spectacularly given rise to genocidal activities in the name of racial purity.
According to Gilroy, the persistence of raciology is partly attributable to the growing cultural importance of visual thinking, which increasingly influences our conceptions of truth. The dominance of image over writing has had a profound influence over what we take as reliable knowledge. Photography, film and television have altered how we understand the world. Despite overwhelming scientific theory and practice maintaining that there are no fundamental biological differences, physically or intellectually, within the human species, Gilroy contends, the manipulated images of advertising and other artifacts of consumer society apparently belie these judgments. Citing Spike Lee's alliance with a leading advertising agency, DDB Needham, to promote a bland version of multicultural blackness as an example of how raciology has walked through the back door of commercialized black identity, Gilroy accuses some leading black cultural figures of complicity with a crass version of market capitalism to advance their own interests.
Gilroy begins by marshaling evidence, culled from the scientific and technological revolutions of molecular biology and computer science, to support his contention that the concept of essential racial difference has lost its scientific basis even as attempts are made, by means of pseudobiological arguments, to support the view that humanity is divided by inherent, natural differences. "There is no raw, untrained perception dwelling in the body," nor, he believes, is there an inherent black physical superiority. Citing advances in medical imaging that reveal the body on a "nanoscale," he argues that the human body is increasingly understood by science as code and information and, echoing Frantz Fanon, one of his major interlocutors, should not be "epidermalized." In other words, we are not defined by skin color or intrinsic biological traits but by the "patterned interaction" between human organisms and the ecosystem within which we live and develop.
Against Race reserves some of its harshest gibes for identity politics and its companion, "multicultural blackness." Gilroy's criticism ranges from the fairly well-traveled issue of how consumerism shapes identity to how identity may lead to genocide. One of his milder illustrations is that in a society in which the marketplace assumes pride of place, the "car you drive, the clothes you wear" and other items of consumption define who we are. We are identical with our visible signs. But this is only a preliminary consideration to the far more frightening geopolitical tendency to link identity to warring constituencies who sometimes try to exterminate one another, such as Tutsis and Hutus in Rwanda. To underline the horror of the conflation of physical appearance and national identity, Gilroy gives an example of the large-scale killing of Tutsis because their identity card marked them, "or they did not have their card with them...and were therefore unable to prove they were not a Tutsi." Some were killed because soldiers believed "they were too tall" to be Hutu. In calling this an example of the history of "unspeakable barbarity," Gilroy remarks on "how the notion of fixed identity operates easily on both sides of the chasm that usually divides scholarly writing from the disorderly world of political conflicts." He notes that scholarship is often unable to go beyond what it perceives as primal difference, just as political actors seem incapable of seeing the Other as anything but evil.
Contrasting the music of Bob Marley, whom he takes, virtually without reservation, as an authentic black voice for universal human freedom, with hip-hop, especially in its recent incarnations, as a misogynous, cynical and exploitative product of Tin Pan Alley, Gilroy enters the vociferous debate about black popular culture. He chides critics who perpetuate the myth derived from hip-hop's earlier character as a local and rebellious musical expression and who insist that, in the face of massive evidence to the contrary, hip-hop is "marginal" and oppositional to mainstream culture. For Gilroy the leading figures of the genre, Tupac Shakur, Biggie Smalls and others, rode to their popularity on some of the more regressive masculinist sentiments even as they retain rebellious images in the guise of glorifying the figure of the gangsta. These views are not likely to endear Gilroy to those who find hope in the fragments of social critique that remain in the music. I believe he overstates the case. For all of its commercial uses, "avant-garde" hip-hop remains quite subversive to the dominant theme of the American Celebration.
This leads to perhaps the most controversial sections of the book: Gilroy's attempt to demonstrate the link between the fascist politics of racial identity and black nationalism, especially the views of Marcus Garvey, who in the 1920s and early 1930s organized and led a mass Back to Africa movement that attracted hundreds of thousands of followers.
Reflecting recent scholarship, Gilroy denies that fascism was a singular, exceptional event limited to the time of Hitler and Mussolini. Instead, he connects its appearance in the interwar period--and persistence after the defeats of the German and Italian armies and the collapse of their governments--to the history of colonialism and to the contradictions between the universalistic, humanistic claims of Enlightenment culture and the militarism that marked its sordid record of conquest.
Invoking the bloody history of Western imperialism's subordination of colonial peoples in the name of civilizing the "barbarians," Gilroy makes the explicit connection to Hitler, whose rise to power was not merely a reflection of German resentment at its humiliation by the Allies and the legacy of colonialism. Germany's drive for European and African conquest was based on Hitler's doctrine of racial purity and superiority. More than a dictator, he was an impressive ideologue whose ideas attracted substantial support among Germans and have had enduring influence in the emergence of contemporary ultrarightist movements, some of which, like those in France and Italy, have won considerable popular following. The core of fascism is biological essentialism manifested in the marriage of racial identity with nationalism, ideas that won the admiration of Garvey and some other black nationalists. Moreover, like many nationalisms, Garvey's was anti-Semitic, and Gilroy shows that he admired Hitler.
Not that Gilroy equates black separatism with fascism. But he places considerable weight on the deracination of the Jews by fascism as the major modern form of racism and as a precursor to the calumnies that followed their extermination. His point is that the Holocaust and the Rwanda tragedy--indeed, all genocidal acts grounded in racial purity and racial separatism--contain the potential for unspeakable barbarity because they entail the denial of the Other's claim to humanity. Once the Other has been endowed with essential qualities that may be coded as subhuman--or evil--there may be no question of observing its fundamental rights. Thus, for Gilroy, black anti-Semitism is not only wrong, it is self-defeating.
In promulgating his viewpoint Gilroy relies on the authority of three thinkers who, as it turned out, vainly fought for the notion of human liberation: Frantz Fanon, the West Indian psychoanalyst who decried all attempts to link humans to their skin color and never tired of reminding the metropolis of its obligation to live up to the promise of the Enlightenment; Martin Luther King Jr., who, despite the violence and humiliation suffered by American blacks, insisted that the task of the civil rights movement was to secure entrance into American society but who also recognized toward the end of his life that rights are not enough and integration into an unjust society is not desirable. King became the principal tribune of the indivisibility of freedom and, in its pursuit, lost his life while participating in one of the monumental struggles of the Southern labor movement. The last thinker, Richard Wright, is Gilroy's model of a cosmopolitan intellectual who removed himself to France rather than bear witness to the disintegration of the promise of freedom in his own country. Wright is the exemplar of the intellectual exile, yet he remained rooted to the problems and pain of blacks in his native land. Disdaining what he called "tribalism," Wright used his celebrity to make a spirited case that the newly independent African states should embark, despite all, on the road to modernity.
Gilroy's reach is dazzling, his analysis acute and insightful, but in the end he recognizes that, lacking a political constituency for his planetary humanism, his ideas remain not a program but a utopian hope. Significantly, in the last chapter he invokes Theodor Adorno, who, in his years in California, made shrewd but ungenerous commentary on various aspects of US popular culture. Gilroy's sharp criticisms of black elites--especially the middle class, who, even as they distance themselves from the black working class have embraced a mixture of black separatism and assimilation into the dominant market culture--do not lead him to consider global class politics as a practical way to achieve the cosmopolitan movement he would create, any more than Adorno could see beyond the "the totally administered society" he abhorred. At the end of the day, Against Race remains the brilliant jeremiad of an out-of-step intellectual whose main weapon is criticism. There are few who do it better.
You may find reading Akhil Sharma's debut novel akin to having your head held underwater. Attendant with feelings of a relentless, choking panic, though, will be an almost preternatural awareness of the details suffusing the experience.
In Sharma's An Obedient Father, a stunning work that is both personal and political, you hear a man say, "Misery often makes me want to look away from the present and leads me to nostalgia." The misery of the present is born out of the political trials of India in the early eighties. The escape that the narrator wishes for is driven by yearning for a rural past: "As I swallowed my heart medicine in the blue dark of the common room, I imagined walking through Beri's sugarcane fields and sitting beneath a mango tree. I wanted to be a child again, with the future a wide, still river in the afternoon." What makes this nostalgia for an unsullied past both poignant and problematic is that it is the desire of a man who cannot escape the memory of the newspapers soaking up the blood beneath his daughter's thighs each night after he has raped her.
The protagonist, Ram Karan, is a corrupt official in the Education Department in Delhi. He is a widower living with his newly widowed daughter, Anita, and his young granddaughter. Anita is the child he raped repeatedly twenty years earlier. Most of the book is in Karan's voice.
The experience of an intimacy so often violent, of being a witness to what is routinely hidden but is here plainly visible, is a result of the quality of the narrator's voice. Lucid and perverse, like the solipsistic narrator of Nabokov's Lolita, the confessions of Sharma's antihero are sharp, even empathetic, and loathsome. (Recall Nabokov's H.H.: "I had possessed her--and she never knew it. All right. But would it not tell sometime later? Had I not tampered with her fate by involving her image in my voluptas? Oh, it was, and remains, a source of great and terrible wonder.")
The social backdrop of the novel is also enriched by the tussle for the Delhi seat between a dying Congress Party and an emergent, right-wing Bharatiya Janata Party. Karan is the money man, the bribe-collector, for one of the candidates in the parliamentary election. The petty political intrigues and their murderous fallouts provide a distraction from the less public drama that is played out inside the three-member Karan home.
It is to Sharma's great credit as a novelist that I was as often horrified by Karan's abuses and compulsive degradations as I was held captive by his pellucid dissection of shame that exposes a geography of self-delusion and national wrongdoing. There can be no doubt that Ram Karan is evil, but because he almost always is given voice, he also remains in some measure human.
This is the book's most disturbing feature but also its most powerful triumph. As a result, An Obedient Father poses a serious challenge to a reviewer who is tempted to take refuge in the easiest, moralizing dismissal of this unusual novel. There is reason to be dismayed by its brutality, and not everyone can savor its black humor; but it cannot be denied that the maddening narrative voice is as darkly hypnotic as those found in the pages of Dostoyevsky.
Sharma also pulls off the trick of showing that a collective political degradation is intertwined seamlessly with personal turpitude. Indira Gandhi's dictatorial "emergency," imposed twenty-five years ago, suspended civil rights and gave a free hand to an inner circle of politicos in Delhi. The emergency didn't tamper only with democratic institutions; its depredations made more base our responses to those weaker than we are. Sharma's novel bears the scars of that trauma and its aftermath on Karan, but also on his daughter: "Money would make everything negotiable.... The more years Indira Gandhi spent in office, the more my income grew, for more and more things fell under the government's aegis and we civil servants were the gatekeepers. I bought a toaster, a blender, a refrigerator, and a television. Anita went through higher secondary and into college. She grew up shy and easily panicked, but there was nothing that marked her as damaged."
If Kafka's K. located power in the distant castle, Sharma shows us mercilessly that such castles are our homes, so to speak, in our bedrooms. In fact, when you overhear Ram Karan's confessions about his political sins to his daughter each evening after the English news, you also realize that the political is a deflection from the interrogation of the personal. Karan understands this well: "I thought that providing her with something to rage about openly would be a way to keep us from the topic of what I had done to her."
Incest has enjoyed a popular run in Indian fiction recently. An Obedient Father is perhaps the novel that, some might say, Arundhati Roy had wanted to write when she wrote The God of Small Things. It is certainly the novel that Raj Kamal Jha came close to writing when in The Blue Bedspread he plumbed the dark ambiguities of abuse and incest. Sharma's novel is part of a brilliant coming of age in Indian fiction.
The dust jacket of the book informs us that its author is an investment banker who lives in Manhattan. He was born in India but grew up in Edison, New Jersey, studied at Princeton and later Stanford. He has won two O. Henry awards for his short fiction and worked as a scriptwriter for Steven Spielberg.What is most remarkable about this profile is not the youth (he's 29) or even the impressive array of accomplishments; rather, it is the fact that a writer who has lived most of his life outside India is able to write about life in Delhi with such sensitivity and flair. The brothels of Delhi's GB Road, the roads and shops of Kamla Nagar, the alleys of Old Delhi, in the changing light and temperature of the seasons, all come alive in this book's pages. Even the evocation of Karan's childhood in a village before India's independence is exact and intriguing:
I remembered that when my mother and I waited by the side of the road for a bus, I would tell my mother to move back, not because I was worried about her safety, but because this was one of the few ways I had to show my love.... Violence was common. Grown men used to rub kerosene on a bitch's nipples and watch it bite itself to death.
Does this sharpness of outline in the book, its confidence in its own voice and descriptions, put an end to the debate about the authenticity of Indian expatriate writers? An Obedient Father demonstrates that magical realism à la Salman Rushdie is not the indispensable tool of the Indian writer living abroad and, second, that unmagical realism à la Rohinton Mistry is insignificant if it does not scratch away at wounds that are covered over by the scabs of silence.
Unlike Rushdie and Mistry, both of whom have written about Indira Gandhi's emergency, Sharma produces nothing that could have been culled from the pages of a newspaper. Neither magical nor dull, his writing transgresses the borders of earlier, celebrated fictions, and he makes connections that are both vivid and dislocating: "Every night I had dreams of humiliation, of people catching me with Anita. When I saw a rooster picking at a pile of dung, I wondered what he was eating. Around this time I also began imagining sucking the penises of powerful men."
We learn early about Karan's death, but there is little consolation in this. The ironies of the victimizer becoming a victim, at the novel's end, are plainly discernible. Yet such ironies are overshadowed by the more gloomy evidence of damaged lives and their unsettled grief. And after Karan's death, I missed his eye for detail. I could not let go of the thought that of all the people in the room when Anita informs her extended family of what happened in her past, Karan is the only one who notices that everyone, in their desire to help, had ignored Anita's own desires. (Nabokov's H.H. was similarly cognizant of deeper absences: "I stood listening to that musical vibration from my lofty slope, to those flashes of separate cries with a kind of demure murmur for background, and then I knew that the hopelessly poignant thing was not Lolita's absence from my side, but the absence of her voice from that concord.")
I tried to think again about one of Karan's earlier statements: "All the things that might mark me as unusual and explain what I did to Anita were present in other people." Did I not see the signs in my own life?
I was returning to college one summer from my hometown in Bihar, India. The train stopped at Aligarh. We were running late and it was hot outside. I looked up from my reading when an old man appeared and began to claim in a loud voice that he was Jawaharlal Nehru. The train began to move. There were many new passengers, daily commuters with their bags and their loads of merchandise. Some of them began joking with the old man. The Aligarh passengers, all men, settled down to a game of cards. They asked the old man a question or two and then teased him. Like many others in the compartment, I was amused by this teasing.
The old man, sensing that he was being mocked, shouted louder; one of the men slapped him from the upper berth and told him to be quiet. The old man was wearing a white cotton cap, as Nehru did in photographs. The cap had been knocked down. The old man picked it up and turned on the others with filthy abuses.
This was all the provocation the men needed. All down the narrow pathway between the berths, violent blows rained on the old man, who swore and spat viciously. His head began to bleed. One man gave his rubber slipper to the old man and asked him to use it to sweep the floor. "Do that, Jawaharlal," he said. When the old man tried to use the slipper to hit back, the man pulled his dhoti, leaving the old man naked from the waist down.
My fellow passengers, many of whom had been sitting till then, crowded around the old man and tore off his shirt. They kicked his genitals. Someone on a nearby berth asked that this be stopped, but this appeal had no effect.
There was a stink coming from the corner in which the old man had been pushed. As I said, it was very hot outside, and it was hot in the compartment too. I did not want to move. I thought of the old man when I got to my hostel and was preparing to sleep, but I don't think I've thought of him for any length of time ever again till I was reading An Obedient Father. That memory of derangement and violence was evoked by the book, no doubt, but also evoked was the claustrophobia of our closed lives, our bitterness and the collective nakedness ringing with abuse.
The number-one healthcare issue facing the country is not which prescription drug plan is best for seniors or whether a handful of patients will be able to sue their HMOs. It is the 44 million people, or nearly 20 percent of the population under age 65, who have no health insurance and, for many, no healthcare at all. The myth that emergency rooms provide all the care the uninsured require continues unchallenged. But the emergency room is not the place to get primary care, follow-up care or care for chronic conditions, which most people need. Federal law requires emergency rooms to stabilize patients. After that, they are sent on their way, especially if they have no money to pay for further treatment. When they are given prescriptions, 30 percent of the uninsured don't fill them because of the cost.
Rationing specialty care for the uninsured is common. In Washington, DC, the uninsured wait four months for an MRI and two months for a CT scan. In California, some counties have money to screen women for breast cancer but no money for treatment. During the four to seven years following an initial diagnosis of breast cancer, one national study shows, uninsured women are 49 percent more likely to die than women with insurance. Community clinics that treat the uninsured rarely have specialists on their staffs and resort to begging area physicians to help out--not always with success.
The Bush and Gore solutions do little to help the uninsured and a lot to keep the healthcare system safe for insurance companies, the AMA, employers and the pharmaceutical industry, all of which have shoveled money into their campaigns. Bush proposes an annual refundable tax credit (that is, one that's given even if a person owes no taxes) of up to $1,000 for individuals and $2,000 for families. His campaign literature makes tax credits sound ideal: "If a family earning $30,000 purchases a health insurance plan costing $2,222, the government will contribute $2,000 (90 percent)." Trouble is, most families can't buy insurance for $2,222. The average premium for a family policy is $6,740 and for an individual, $2,542. Gore calls for a credit equal to 25 percent of the premium. Using the average premium as a benchmark, that's about $1,700 for family coverage; a family wanting a policy would still have to cough up more than $5,000.
Tax credits, moreover, leave intact the ability of insurance companies to select good risks and exclude sick people who will cost them money. That, of course, is what the industry wants to protect--and is part of the payoff for its campaign largesse.
Both Bush and Gore would also fiddle with the Children's Health Insurance Program (CHIP) to boost coverage. CHIP has brought health insurance to some 2.5 million kids, but 10 million still have none. Bush's solution: Give the states more flexibility in administering the program. But many states have not even spent federal dollars already earmarked for them, and could be tempted into using the money for something other than insurance. Gore's solution: Stretch the eligibility rules to include children whose families have incomes up to 250 percent of the federal poverty level, or $41,000 for a family of four. But what if a family's income is above 250 percent, say $43,000? Gore's answer: tax credits.
Then there are medical savings accounts, which Bush likes and Gore doesn't. Congress now allows self-employed people and employees in small companies to buy MSAs, which are a combination high-deductible insurance policy and tax-deferred savings account. But at the end of 1999, only 45,000 policies of the 750,000 Congress authorized had been sold. Still, Bush wants to let more people buy them, a move that will spark interest mainly among the healthy, who won't need the savings account to pay for care, and the wealthy, who can assume the costs not covered by the large deductible and who will simply get another tax break.
The major battleground in healthcare, though, is over a prescription drug benefit for Medicare beneficiaries, with pharmaceutical companies replacing HMOs as this year's healthcare villains. Under Bush's scheme, the very poorest seniors would get help paying for the entire cost of a drug benefit. Individuals with incomes greater than $14,600 and couples with incomes up to $19,700 would get a partial subsidy. Bush would pump $48 million into the state pharmaceutical assistance programs to give free drugs to those with the lowest incomes. But more than half the states have no programs, and those that do lace them with restrictions.
Under Gore's plan, Medicare would cover 50 percent of the cost of prescriptions, first up to $2,000 and later up to $5,000, for seniors willing to pay a premium that would start at $25 a month. As with Bush's plan, seniors with very low incomes would get help. Both candidates offer help for those with catastrophic expenses: Gore's benefit would kick in after seniors have spent $4,000 on drugs, Bush's after they've spent $6,000 for all services. Neither, however, includes a way to control pharmaceutical prices. Controls of any sort are anathema to the drug companies.
The fight over whose plan provides the bigger benefit obscures the real fundamental Medicare issue, and that is the future structure of the program itself. Under the guise of "consumer choice," Bush wants to transform Medicare from a social insurance program with a defined benefit available to everyone into a voucher plan under which seniors would be given a fixed amount to buy whatever insurance they could afford. Even if a voucher were sufficient to pay for a policy today, there is no assurance that it would do so in the future. In effect, the Bush proposal could make seniors, rather than government, bear the cost of healthcare inflation. Gore speaks of putting Medicare in a lockbox, which presumably means he wants to maintain it as a social insurance program.
Unresolved in the candidates' discussions is the larger question: Is healthcare a right in America or a commodity available only to those who can pay? On this the public may be way ahead of its leaders. When the Kaiser Family Foundation asked people earlier this year if healthcare, like public education, should be provided equally to everyone, 84 percent said yes. The candidates, however, are listening to the special interests, whose money speaks louder than the people.
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