The recent debate over the exact status of the tens of thousands of Central American children attempting to cross the U.S. border reminds us that there is often a very fine line dividing an immigrant from a refugee. It turns out that, according to a survey conducted by the Public Religion Research Institute, a majority of Americans—regardless of age or political or religious affiliation—view these children as refugees rather than as illegal immigrants. Of course, the term “refugee” designates a special legal status that carries a wide range of political and bureaucratic implications.
Winning respect for female elders was an issue that cut across the color line separating black and white feminists in nineteenth-century America. The white transcendentalist Margaret Fuller urged women to cast aside their fear of becoming “old maids” and cultivate talents rather than youthful beauty. Sharing the same goal, the black abolitionist Frances Harper crafted poetry and fiction centered on a new type of heroine, one “not vainly striving to keep her appearance of girlishness,” who dedicated herself to growing old in the service of antislavery and women’s rights.
When NPR first partnered with me in presenting The Thistle & Shamrock®, we talked about using my radio show to open a doorway into a world of evolving Celtic music traditions for public radio listeners. I could never have imagined how far that door would swing open my way, too, helping inspire my search for the depth of connection that underpins our migration story in Wayfaring Strangers.
Since the legislation was first introduced in 2011, local community members, environmental activists, and Ojibwe Bands from throughout the region have fiercely opposed it. The Bad River Band asserts that the legislation violates their rights to hunt, fish, and gather in ceded territory reserved in treaties with the United States in 1837 and 1842 and that the state has failed to consult with them on the bill. They are currently seeking federal redress. However, Governor Walker and Wisconsin Republican legislators have disregarded this opposition and have received $15 million from mining executives and supporters.
Our America is a product of Muhammad’s America and to know our times is to appreciate the era in which he lived.
Putin is pushing a new nationalist conservatism with a strong strain of anti-Americanism, promoting a vision of the United States as the primary conspirator pulling strings to foster international chaos and regime change.
As former Ambassador to Russia Mike McFaul noted recently in the New Yorker, “Putin has a theory of American power that has some empirical basis.” The CIA overthrew governments in Iran and Guatemala, the United States bombed Belgrade to remove a dictator, and there is, of course, Iraq. However, a close examination of American policy toward Poland—the country the United States pushed hardest to break from the Soviet sphere in the 1980s—brings to the fore just how far the Russian president’s views are removed from reality. The United States is not nearly the revolutionary mastermind Putin seems to think it is.
Sovereignty is a contested term in Native American and Indigenous Studies, but as political scientist David Wilkins has asserted, tribal sovereignty is not the same as Western concepts of sovereignty. It exists as a “spiritual, moral, and cultural force” that propels a tribal community towards political economic and cultural integrity and “mature relationships” with itself, with other groups, and with the environment. The Great Lakes Indian Fish and Wildlife Commission (GLIFWC) exemplifies this definition and shows how tribal sovereignty applies to the complex process of decolonization among Lake Superior Ojibwe.
Claiming the South as Home was and still is a call to action and for reparations, but it is also an expression of black southern identity.
I was recently interviewed for a series of radio essays called “We Used to Be China,” on China’s air pollution, by Sarah Gardner at American Public Radio’s Marketplace. These stories got me thinking about China’s air pollution problem, and about Marketplace’s premise. Did we, the United States, used to be China? In what ways?
Article 163 of the Penal Code defined therapeutic abortions as those demanded by women and performed by clinicians, in consultation with a committee of their peers, “if there is no other way to save a mother’s life or avoid a permanent and severe lesion in her.” However, Peruvian authorities at the time did not answer crucial questions to make the law applicable, such as which lesions counted as permanent and severe, or what interventions should be used to cause an abortion, or how far into a pregnancy an abortion could be provoked.
When I teach students about the history of constitutional law, I usually focus on the substantive legal arguments in Supreme Court decisions, but sometimes I encourage my students to focus on the tone, the emotion, the affect. I try to show my students that this can help us understand what is really going on in these decisions and it can help us consider the underlying issues and the political stakes.
Americans have a high regard for free speech, but should we have the same concern for the protection of silence? Should saying nothing or doing nothing open one to military arrest? What if a president has gone on record as advocating such a policy? This may sound like a ridiculous proposition, given our system of rights embedded in the Constitution. But it is not a hypothetical statement: this scenario faced northerners, border state loyalists, and especially Confederates in occupied zones during the U.S. Civil War. Saying nothing and doing nothing did bring the U.S. Army to one’s door.
Puerto Ricans played a pivotal role in the building of the civil rights movement in New York City—one of the less-heralded but still vital sites of movement.
Transgender steelworkers are the most vulnerable people I interviewed. The option of invisibility isn’t available to those who transition at work. And every change that shows, every single solitary detail, becomes a focus of teasing, harassment, violence, and abuse.
The idea that the South is (or can be, or should be) of interest solely to southerners is, I believe, a deeply problematic notion, one that perpetuates reductive and harmful ideas about the region.