A blessed synaxis of the Archangel Gabriel to you!
I’d like to share a short excerpt from L. Scott Smith’s essay, “America’s Lost Sense of Community”: “Is American Community the Result of Its Constitution?” The main point:
The truth of the matter is that America’s sense of community is not now, nor has it ever been, predicated upon the Constitution. Robert A. Dahl, Yale University political science professor, notes that a constitutional system is a reflection of a people’s identity and needs “to be tailored to fit the culture, traditions, needs, and possibilities of a particular country.” For this reason he maintains that the American constitutional system “is probably not suitable for export to other countries.” He points out that, although our Constitution and the institutions it created were in place for over a half century, the Civil War still occurred, thanks to “the extreme polarization in interests, values, and ways of life between the citizens of the slave states and those of the free states.” The professor observes that he “cannot imagine any democratic constitution under which the two sections [North and South] could have continued to coexist peacefully in one country.
If the American people are the chicken and their Constitution the egg, then for Professor Dahl the chicken came first. It will not do to ascribe the sense of community ot the power of a single solitary document, even one that is foundational. A scheme of government, including a declaration of rights, is a reflection of a people’s traditions, habits, mores, and customs, and arises from deep within their very soul.
The founding stock created the American regime according to their own values. Let’s call that W.A.S.P. privilege. The various immigrant groups in the nineteenth and early twentieth centuries brought their own ideas about community and governance, and the country transformed as a result. The New Deal depended on those New People. The drastic demographic changes of the last fifty years are having their effect, as well—slowly transforming us into the Brazil of North America. It ought not to be necessary to remind people that São Salvador looks a lot different from Boston.
Today my father told me that he had listened to an interesting lecture by Steven Pinker wherein the professor defended the American tradition of free speech. I responded by saying how sad it was that a noted intellectual has to defend the “controversial” notion of free speech in contemporary America. Yet, America today is not the America of yesteryear, and the change is not simply or even principally a matter of generational change. A people makes a nation; change the people, and you change the nation. By electing a new people, the American elite are creating a new country—what Lawrence Auster called America 2.0. I suspect that such was the plan all along—the plutocrats of Brazil have far less obstacles in controlling their fragmented society, a significant portion of which consists of habitually servile and occasionally violent halfwit proles ready to run amok when an elite faction requires a crisis that will not go to waste. How our managerial class must envy those white masters of the brown masses. As long as they can escape the occasional bloody coup and calm proletarian rage with just enough pão and carnavais (only enough to placate the mules—one wouldn’t want to waste resources), they have it so much easier—without that annoying Anglo-Saxon insistence on due process or that Germanic civic engagement that complicates inside business dealing, which the Protestant types quaintly call “corruption.” So, let’s flood the country with hordes already tamed by the husbandry practices of oligarchic societies while we prevent a negative reaction by the natives through dishonest but effective brainwashing. As the butcher trains livestock to behave complacently to make his job easier, so the elite have convinced Americans that “diversity” is a great good—good for the butchers, that is. Divide and conquer 101. Welcome to the America of the future (or, more precisely, a possible future, which will occur unless radical measures are instituted).