First Post of the School Year

It's "first post" time!  I'm very excited for the next installment of American Conversations.  It's a little strange that we're all scattered across campus now and getting help with readings will be a little more involved than going a few doors down.  I am grateful to have another year with my classmates regardless.  Just like last year, I commit to making three substantive posts a week and more as I have insights relevant to American Conversations.

Last Day of AmCon 102

A "word cloud" I made of my blog.

Today was our last day of class, and I found it to be very bittersweet.  I know that many of my classmates won't be returning for 201, and I wish them the best, but I will miss them in class.  I know that the only reason I'll be able to continue with American Conversations is because I'll be taking two summer classes to make room in my schedule.  Two year conversation programs, while worthwhile, are hard to accomodate into a four year plan.

On a different note, I found the in class quote review to be helpful.  I found more connections that I could use in my final paper, as well as just having a clearer context for themes of the semester.  We've really covered a lot of ground this semester, and I look forward to using what I've learned next semester in Amcon 201!

Concise writing concerning Democracy

I've done quite a bit of work on my final essay, and the following are quotes that I'm using to make my argument.  However, they are also relevant beyond my paper because they embody the components and themes of Democracy that we have discussed this semester.

1. "On the contrary, I am persuaded that in the case the collective force of citizens will always be better able to achieve social prosperity than the authority of the government."  Democracy in America, Pg. 91.
2. "If we do not get out sleepers, and forge rails, and devote days and nights to the work, but go on tinkering upon our lives to improve them, who will build railroads?  And if railroads are not built, how shall we get to heaven in season?  But if we stay at home and mind our business, who will want railroads?  We do not ride on the railroad; it rides upon us."  Walden, "Where I Lived, and What I Lived For", Pg. 60.
3. "And like other American Dreams, the power in this one lay in a sense of collective ownership: anyone can get ahead."  The American Dream, "Dream of a the Good Life (II): Upward Mobility", Pg. 60.
4. "Social scientists in several fields have recently suggested a common framework for understanding these phenomena, a framework that rests on the concept of social capital.--By analogy with notions of physical capital and human capital--tools and training that enhance individual productivity--"social capital" refers to the features of social organization such as networks, norms, and social trust that facilitate coordination and cooperation for mutual benefit." "Bowling Alone: America's Declining Social Capital".

As I shifted through this semester's works, I was surprised by the amount of new terms that were introduced.  I did not use terms such as "voluntary associations" or "social capital" before this semester, and when I try to explain what we're learning about in class I'll use a term an confuse my friends.  I'm not sure if that concerns academia or if terms like those should be understood by all citizens.  I hope I'll have more clarity on the subject when my fellow classmates bring in quotes and prominent ideas form the semester. 

A New Threat to Democracy: "Beware Online Filter Bubbles"

 While browsing through TED talks, I couldn't help but notice the following video and its relevance to our ongoing conversation on responsibilities of a citizen.  In the video, Eli Parjser identifies a new blockade of information: invisible filtering of content.  As social media outlets such as Facebook have worked to become more profitable by data-mining and monitoring user interests, what shows up in one's newsfeed is now tailored by algorithims.  While this may aid in convenience by cutting down on unwanted content it also narrows our scope of the world.

For example, there is now no longer any standard google search.  This is dangerous because as of now it is not clear to citizens how content is being filtered--many are not aware that it is happening at all.  If we allow our content to be filtered according just to our interests, we can inadvertently become isolated and more ignorant.   

 

NOW presentation & reflections

Our group of five analyzed the National Organization for Women for part three of our ongoing analysis of democracy in America. While at the beginning, our group only had a vague understanding of women's associations, by the end we had all become knowledgeable resources about the subject ourselves. The project truly was a group effort, and I observed no unequal distribution of the work. The most difficult part of the presentation was just deciding how we were going to present the mountain of information we collectively gathered on the organization. I am happy to report that our group presentation of NOW has been a positive and well worthwhile experience of the semester concerning our ongoing conversation on Democracy.

While our content was serious, our pageant-style presentation was intentionally ironic.  I had a good time with this, and I hope my classmates enjoyed our presentation!

Osama Bin Laden, personal reflections, and beaded flag pins.

I am not the first, nor will I be the last to reiterate the news: Osama Bin Laden is dead.  While diligently studying for a biology exam, I took a quick facebook break only to discover the monumental news.  I went on to watch the live news feed on MSNBC and await president Obama's speech for over an hour.  Albeit a distraction, I am grateful to social media for alerting me to the event and enabling me to watch the news unfold.

A flag pin constructed of beads.

As American Conversations is an ongoing analysis of democracy along the course of American history, an event such as this is of utmost importance.  Looking back on 9/11, the tragedy was coupled an enormous sense of patriotism.  For example, I remember that all the craft stores wtihin my town had run out of red, white and blue bead.  Everyone I knew had made an American flag bead pin.  While small, the American flag pin is my "dense fact" for American patriotism and 9/11. 

Many news correspondents had alluded to the surge in patriotism following 9/11, posing the question Will America be united once again?  Or, in consideration of Tocqueville, will this event help America overcome the threat of individualism and allow for greater democracy?

I know that there are presentations in class tomorrow, but I am curious to know what my classmates think of the news.  I for one wish that I had some red, white, and blue beads to make a flag pin and more time to reflect on the matter.

More Black Elk, arguing a claim and sentence structure.

During class on Friday, my group examined Black Elk Speaks through religious tones and the effects of westward expansion.  By the end, we came up with the following:

"Using Black Elk's dialog, Neihardt offers the reader insight into the ritualistic spirituality of the Lakota culture and how this spirituality influenced their response to internal conflict with other tribes and the American soldiers.". 

Our claim took most of class time to construct and even then we were not completely satisfied.  The construction of a thesis statement continues to be my greatest challenge.  I hope to continue Black Elk with this statement in mind, as well as Black Elk's vision an mysticism. 

The beginning of Black Elk Speaks

John G. Neihardt wrote Black Elk Speaks to share the story of Black Elk, a member of the Lakota tribe he met on the Pine Ridge Reservation in South Dakota.  Neihardt's source for the work is interviews with Black Elk himself, the translation of Black Elk's son Benjamin, and the shorthand recording of Neihardt's daughter Enid.  The narrative is written in first person, as if Black Elk himself is speaking to the reader, and it is clear that Neihardt took some liberties with the writing (but that is another matter entirely).

Within the first portion of the work, it is clear that Black Elk's vision is the heart of the work.  Black Elk's experience includes a tale full of imagery of his forefathers, setting Black Elk apart as a leader of his people.  Because Black Elk lived through the procession of westward expanded, he experienced the painful process of being expanded upon.  As a result, we as readers experience the tragic loss of the Lakota people through the lens of Black Elk and his fantastic vision. 

From my experience thus far, it has been difficult to not be bogged down by the details and technicalities of the work.  In response, I plan to focus primarily on Black Elk's vision and its contrast to historical reality. 

Reflections on Easter Break (I miss rural Wisconsin)

Sunset outside my grandparents' home in Chaseburg, WI.

View of the adjacent Amish homestead.

Regrettably, it has been a while since my last posting.  The return to courses and coursework has been difficult--to say least.  Also, with the return to dorm-living and the increased noise-level, I find myself yearning for the solace I had over Easter break.  While St. Olaf holds a rural location in comparison to other liberal arts colleges, the town of Northfield is quite large in comparison to Chaseburg, Wisonsin (where my grandparents live, and where I stayed over break).  Chaseburg is a town of ~308 people.  the few homes are separated by bluffs left alone by the glacial shift.  However, the location's importance lies in the fact that it is the only place where I have experienced complete silence.

While this post may not be the most pertinent in content, this past break had me reflecting a lot on the transcendentalist works.  I may not have gotten all the work I wanted done over break, I was able to step back and have time to think.  I think Thoreau would have been proud of me. 

Mohn Hall and social capital

"One of the two towers on campus, Mohn is a ten-story residence hall housing 307 students. The hall, which traditionally houses first-year and sophomore students by floor, offers a main lounge, a recreational room, and a piano room. The circular arrangement of each corridor creates a strong community atmosphere."

- Excerpt from the St. Olaf website

Well, the roomdraw results are in... and I'll be a resident of Mohn hall next year!  To my knowledge, the majority of students housed within the building will be sophomores (which will be great!).  However, because everyone in AmCon was purposely housed in Hoyme, I'll be curious to see how differences in our living arrangements will affect AmCon.  It won't be as easy as just going to the Hoyme lounge to work on a project or walking down the hall to ask a classmate a question about the homework.  We'll probably have to walk across campus to meet--the horror!

A lot of my friends, myself included, are nervous as to how new living arrangements will affect relationships.  Are we really so simple that our friendships are determined by proximity?  It's something to think about, but only time will tell.

Either way, I'm excited for sophmore year and year two of American Conversations!

As Long as Grass Grows or Water Runs: Indian Removal and Jacksonian Imperialism

"Say to the chiefs and warriors that I am their friend, that I wish to act as their friend but they must, by removing from the limits of the State of Mississippi and Alabama and by being settled on the lands I offer them, put it in my power to be such--There, beyond the limits of any State in possession of land of their own, which they shall possess as long as Grass grows or water runs.  I am and will protect them and be their friend and father."  --Zinn, 133-4

Painting depicting the "Trail of Tears"--the forced migration of the Cherokee people.

 Under the presidency of Andrew Jackson, the manifest destiny of western expansion prompted "Indian Removal", the "necessary" exploitation of Native Americans.  During this time period, immense loss of life and suffering was the price of American greed.  It's unfortunate that we distance ourselves from this event.  We simply wish to wash our hands clean of it--to not acknowledge it at all.

This begs the question.. How could we?  I believe the answer lies in the social turn that began with the shift from an agrigarian to industrial society.  The railroads closed distances and provided quick routes for business, but it also began a sense of isolation and self-interest.  With the rails came big business, and sparked the spirit of capitalism.  With capitalism, selfishness and a survival of the fittest attitude became virtues and hallmarks of success.  This culture was so diametrically opposite than that of Native American cultures, from there it is easy to see how capitalism could exploit them for the sake of profit.

I don't mean to say that capitalism is always a source of evil.  Because of our study of trains, the railroad and the beginnings of the industrial revolution, I've analyzed this through that lens.  I would like to know if any of my other classmates have made this connection.

Individualism and civil disobedience

"When many millions of men, without heat, without ill-will, without personal feeling of any kind, demand of you a few shillings only, without the possibility, such is their constitution, of retracting or altering their present demand, and without the possibility, on your side, of appeal to any other millions, why expose yourself to this overwhelming brute force?" - Henry David Thoreau, "Civil Disobedience" (page 15)

 Above all else, Henry David Thoreau calls for the empowerment of citizens and the rise of individualism in his essay "Civil Disobedience".  With this idea, he defines a "good" citizen as someone who goes beyond the act of voting.  To become a truly engaged citizen, Thoreau advises people to "cast your whole vote, not a strip of paper merely, but your whole influence." (9).  

Henry David Thoreau's opinion on individualism was certainly not a popular idea at the time.  If Alexis de Tocqueville was introduced to Thoreau's essay "Civil Disobedience" he would further express his fear over dangers of equality and individualism.  Tocqueville and others like him would pronounce Thoreau's ideas as radical and dangerous.

While Thoreau wrote his essay on disobedience, he does not break all laws.  Rather, he only submits to laws for good reasons and to those he describes as "who know and can do better than I" (18).  Thoreau suggests a conversation about the room for improvement in the American system of Democracy.  However, he also warns that Democracy must move more towards individualism  above all else.

Thoreau, registration, and roomdraw

A "comforting" message that I found posted by a library printer.

"...millions are awake enough for physical labor; but only one in a million is awake enough for effective intellectual exertion, only one in a hundred million to a poetic or divine life." (59)

It's funny for a reading like this one to arise at possibly the most stressful week of the academic year.  Along with registration, roomdraw, and "dense" academic work--the long haul until finals.  Now more than ever I'm aware that I have a bad habit of falling into a routine.  For example, I sometimes check out on the way to class, and I'll pass by a friend and simply not see them at all because I was too occupied by my busy schedule.

If Thoreau and I were to meet, he would probably describe me as a "sleeper".  A sleeper being someone so caught up in the details and so focused that they cannot step back and see the big picture.  Thoreau believed in living simply, and that is why he chose to live in a farmhouse apart from civilization. 

I try to justify my nature by the goals I wish to acheive.  I want to be an English and Education major, while also finding time to become certified to teach ESL (english as a second language).  I made a four year plan today, and I've realized that I may be in over my head.  A meeting with the registrar tomorrow will determine whether or not I can continue in American Conversations.  I'm trying to keep Thoreau in mind, but for now all I can do is try to keep calm and carry on.

Admitted students day (and hosting two prospies)

This weekend was admitted students day for the class of 2015, and I served as an overnight host for two prospective students.  One from Stillwater, MN and another from Kansas.  When I mentioned that I am a part of American Conversations, they had a lot of questions and it was hard to explain exactly what we have done for almost two semesters.  I showed them my blog along with DeAnne's, but that wasn't enough.  In short, I said that it was a discussion-based exploration of Democracy from the start of American history up until the present.  Above all else, I tried to express my love of the program and subject matter without resorting to typical admissions cliches.  I guess I'm still in the process of understanding American Conversations.

Emerson on a beautiful Friday afternoon

I was incredibly grateful to have an opportunity to revisit Emerson after class on Friday.  I sat on a bench near the grand looking door on the side of the library and cherished the delightfully warm spring breeze.  Although I've read, and reread Emerson's "Nature", I would be lying if I claimed to understand all of what he said.  Emerson's prose is beautiful, so much so that it like a spring breeze it lulls me into a daze.  Sentences meander off and I can't quite pin down the thought behind his arguement. 

From what I understand, Emerson believes that nature reflects the intentional plan of a creator.  Emerson seeks to solve the "big" or "unanswerable" questions through his observations on nature.  In the process, he defines nature, as "essences unchanged by man; space, the air, the river, the leaf" (2).  The beauty he observed he also attributed it to the presence of God and his plan. 

If Emerson and I were to have a conversation, we would surely disagree.  For one, I could not follow the circular notion of God, perfect order in nature, nature as an interpreter of the notion of a soul/spirit.  While we may not agree, I appreciated the exercise of working through "Nature".

Nathaniel Hawthorne's neutrality and use of railroads as a literary device

Painting of Nathaniel Hawthorne.

I focused on Nathaniel Hawthorne from the article "The Transcendental Railroad" by G. Ferris Cronkhite.  While all three authors (Emerson, Thoreau and Hawthorn) regard the railroad as significant and an inspiration to their work, Hawthorn is unique because he "completely subdued the railroad to the literary task at hand" (347).  Throughout all of Nathaniel Hawthorne's writing, he focuses and the symbolism and imagery provided by the railroads.

While Hawthorne was neutral on the subject of railroads, he had a clear opinion on pilgrimages.  Hawthorne believed that if their were pilgrimages in America, they would probably take place via stagecoach or rail car.  These pilgrims would have "earthly cares" instead of the "heavenly meditations" gained by traveling on foot through the countryside.  

Nathaniel Hawthorne contrasts these two different categories of pilgrimages in "The Celestial Railroad".  This work satirizes transcendentalism and the new liberal theology of Unitarians (which disregarded the Calvanistic idea of sin and instead proposed universal salvation).  Christian, a character in the story, gains heavenly meditations by traveling on foot.  However, his sufferings are glossed over to focus on a train ride of the narrator to Celestial City.  On this train ride, passengers disregard their concerns and baggage to subjects of Beezlebub which attend to baggage, fuel and firebox of the train.  Through suggestions of ominous imagery, it is revealed at the end that the true destination of the train is not Celestial City but to the River of Death and onward to Hell itself.

While the article "The Transcendental Railroad" regards Nathanial Hawthorn as neutral, I believe that he is also concerned with railroads as a symptom of man's materialistic interests and values.  Although "The Celestial Railroad" is a work of satire, it expresses Hawthorne's opinion on salvation, that a true pilgrim must gain "heavenly inspirations" impossible to obtain by traveling in a train car.  

The American railroad as an example of change

An example of the rail system in Chicago.

As a Chicago suburbanite, I've always considered the rail roads as something tha has always been a part of the United States.  Despite my naivete, the introduction of the locomotive had a monumental impact on 19th century america.  The locomotive serves as a symbol for the 19th century followed by the change that swept through the American infrasturtuce, economy, and public sentiment. 

To start, the faster transportation provided by trains allowed for industrialization.  With the routinized shipment of goods, materials and people new markets were open as well as new methods for business.  During the peak, all business had a vested interest in the railroads and all cities and towns vied to have a place on the rail ines because it was the difference between disappearance and prosperity. 

Industrial business embodied a shift from small scale local operations to huge, national companies.  For example, in the begninnings of railroad construction there were a multitude of small companies working on small sections.  Then, companies began to snowball growing larger and swallowing up small companies to eliminate competition.  this gave rise to the infamous monoploies leading to public demand for government regulation and the beginnings of labor unions.  The perception of the American people also shifted from a local to a more national level.  However, not all responses to the increasing presence of rail roads was positive.  Many saw the change as destruction of order, and many farmers were experiencing the painful economic shift from agriculture to industry. 

Rail roads in the early 19th century are only one example of events that changed the lives and perceptions of Americans.  The same analysis can be applied to the internet and the dot com boom that spanned the late nineties to early 2000's.  I believe that the most pertinent example at present is social media as a means of cultivating previously untapped social capital.  As we continue to  explore democracy and the importance of voluntary associations it is important to keep events within their historical context.  While railroads may not be as exciting today as they were in the early 19th century, change will eventually out date social media such as facebook.

Second Semester Co-Curricular Fair

This past Thursday I tabled for the St. Olaf Unitarian Universalists.  I helped make a sign, and we put out candy to "attract" people to our display.  I found it fascinating to see people "come out of the woordwork" to represent their organizations.  Although we're able to list our interests on facebook and blog about our passions, I beleive that student engagement at St. Olaf is so obvious as it is at co-curricular fairs.  There is a  huge difference between reading a list of the student organizations on the St. Olaf website and seeing actual representatives of the organization. 

While the event was not as large as the co-curricular fair held at the beginning of the school year, it served as a reminder of student engagement at St. Olaf. 

The Hudson River School: Nature and American character

Thomas Cole's "Oxbow"

The Hudson River School represented the relationship between the vast wilderness of the American continent and man.  The artists affiliated with the school believed that art was an agent of moral and spiritual transformation.  In painting's such as Thomas Cole's "Oxbow" the painting served as a vehicle through which the "universal mind could reach the mind of mankind".  In short, the relationship between God and man through nature. 


The "sublime" image in "Oxbow" is the massive, captivating scene from Mount Holyoke to the farmland below.  On the left, the approaching storm clouds embody and almost omnipotent perspective.  The right represents the world of man, the "better" side because it is more peaceful and familiar to the audience.  The broken tree stump in the foreground represents a connection between the two halves.  Cole called it "memento mori" or reminder that life is not permanent and that only Nature and the Divine are eternal.  It was through pieces such as "Oxbow" that Thomas Cole illustrated his belief in the connection between beauty and good.  Cole believed that the beautiful landscapes of America represented the opportunity the country had.

Alexis de Tocqueville expressed views opposite of Thomas Cole in Democracy in America.  Tocqueville believed that natural landscape did not/would not play an important role in the American cultural consciousness and other forces such as religion and the legal system would play a larger role.  Tocqueville also believed that American's were more concerned with subduing nature tahtn perserving it, that the focus was more geared towards technology and expansion rather than conservation.

The opposing viewpoint of Cole and Tocqueville represent the continuous debate over American attitudes towards nature.  The jury is still out concerning whether or not American society values its unique landscapes.  On one hand, America has a multitude of national parks and works towards conservation.  On the other hand, American capitalism has quickly consumed many natural landscapes and our increasingly polluted environment is evidence of indifference. 

So, if we side with pessimism Tocqueville once again serves as a forecast of America's future.  I'm curious as to what my classmates will think.  Which is more correct, Cole's idealistic view or Tocqueville's prediction of neglect towards nature?

Ole Spring Relief 6

Go bus 2! (Our group at a service site in Kansas City, Missouri.)

Last week I got on a bus with 35 other Oles and embarked on a 9 day journey to and from Nashville, Tennessee.  Prior to Ole Spring Relief, I had never been on a service trip.  We stopped in Kansas City (Missouri and Kansas), St. Louis, Nashville, Springfield (Illinois) and Ames (Iowa).  We racked up around 24 total service hours doing yardwork (clearing the sites where homes once stood, composting, and planting trees), clearing out/organizing an abandoned school, and working with members of each community we stopped in.

With Tocqueville's Democracy in America and Putnam's "Bowling Alone", I couldn't help but think of the service trip in terms of social capital.  Although I'd read about the surprising amount of voluntary associations geared towards service in urban areas, I was still surprised by the structure of the community and its dedicated inhabitants.  For example, the city of St. Louis is in the midst of a 10 year plan to end homelessness and we worked with a shelter called Gateway 180 that is striving to do just that.  

Before Ole Spring Relief, I felt cynical about the state of social capital and the power of voluntary associations in the United States.  I now have a renewed hope and respect for groups that are working hard to better our society.  While I'm not 100% sure of what I want to do with my life, I know for certain that I want to continue to serve by the sides of people I met, and work to support and grow our vital voluntary associations.

Putnam Response: "Still 'Bowling Alone'?"

The article I chose in response to Putnam is "Still 'Bowling Alone'?" by Leslie Lenkowsky.  Lenkowsky disagrees with Putnam on a variety of points.  For example, she cites that "Americans have been volunteering at an ever-increasing rate for the past twenty years" (57).  She also references Tocqueville, explaining that he was the first to explore voluntary associations and social capital. 


Lenkowsky's main argument against Putnam is that he uses statistics that exaggerate the degree of decline in social capital.  While she concluded that Putnam "probably underestimates some factors and overestimates others" she agrees with Putnam's conclusion.  Lenkowsky concedes that the United States is experiencing a decline in social capital and that much work will be needed to restore it. 

Paying Attention?

"Our institutions are badly functioning and in need of repair or drastic reform, so that if they are to support a pattern of cultivation rather than one of exploitation, we must change them by altering their legal status and the way we think about them, for institutional change involves both laws and mores.  More than money and power, these need to be at the center of our attention." - Page 272

I found the article "Democracy Means Paying Attention" by Robert Bellah to be less straightforward than Putnam's "Bowling Alone".  Bellah definitely has a much less optimistic view than Putnam about the state of civic engagement in the United States.  For Bellah, drastic reform is the only answer.

Applying Bellah's to our own community, that would mean removing places like the Northfield Community Action center and shuffling around responsibilities to new agencies.  I think that Bellah needs to be more realistic and acknowledge what is working as far as civic engagement rather than saying it all isn't good enough.

Breaking Out of the Bubble (Social Capital at St. Olaf)

This Wednesday I attended an event hosted by the CEL called "Breaking out of the Bubble.  The event was a conversation about civic engagement in Northfield.  Aside from eaing delicious indian food (Yum!) we attended small group sessions to discuss the resources that already exist within our community, and how we can beter utilize them.

This discussion couldn't have come at a better time, since Putnam's "Bowling Alone" is all about he social capital in our communities.  I know now how much is going on in the community, and is anything but a passive small town.

I am currently working to complete a 300 hour term of service through the Students in Service program here at St. Olaf.  I learned a lot about volunteer opportunities within Northfield and here at St. Olaf, and I'm excited for the new networking opportunities! 

Loneliness & Bowling Alone

I thoroughly enjoyed the article "Bowling Alone: America's Declining Social Capital" by Robert Putnam and I was shocked at the conclusion that drew.  I know it's obvious that voter turnout has declined and that pessimisim and dissatisfaction towards the government has increased, but seeing it backed up with so many facts and figures made it all the more real.

What struck me as the most important were the physiological changes that Putnam observed.  That citizens have less social trust as well as the fact that family ties in the United States are becoming weaker.  I believe that the weakening of social relationships combined with the isolating powers of technology and social media are the true forces behind heightened individualism.  This got me to think, are Americans overall suffering from loneliness?  If so, is that a symptom or the cause of decreased civic engagement?

The last of Tocqueville (for now)

 Religion

"When a people's religion is destroyed, doubt invades the highest faculties of the mind and half paralyzes all the rest. ...Opinions are ill-defended or abandoned, and in despair of solving unaided the greatest problems of human destiny, men ignobly give up thinking about them." (444)

In the Chapter "How Religion in the United States makes use of Democratic Instincts", Tocqueville goes on a tangent about how religion is vital to society.  In the historical context in which this was written, it may make sense.  But I believe that this notion is extremely outdated and as an atheist, I have to disagree with Tocqueville's opinion that religion is a necessary part of society.

If Alexis de Tocqueville and I were to have a discussion about religion, it would quickly turn into a heated debate. 


Equality & Individualism

"Equality puts men side by side without a common link to hold them firm.  Despotism raises barriers to keep them apart.  It disposes them not to think of their fellow and turns indifference into a sort of public virtue." (510)

Tocqueville talks about individualism and equality again with aristocracy as a "measuring stick" for democracy.   He touts liberty as the cure for despotism.  the patriotism Americans feel is again the "municipal spirit" that allows the democracy to function.  He also talks about voluntary associations/political associations as a way to drive people out of indifference (is also contrasted with the aristocracy, because people are separated by class there is no need to unite them).  He concludes taht the more people that have equality, the less power that an individual has.


Political Society

"The idea of rights inherent in certain individuals is rapidly disappearing from men's minds; the idea of the omnipotence and sole authority of society at large is coming to fill its place.  These ideas take root and spread as conditions become more equal and men more alike; equality brings them to birth, and they in turn hasten the progress of equality." - (669)
(in reference to the opinion of many Europeans)

Because men become more and more similar, they grow to hate those with even the slightest amount of more privilege than them.  Here, Tocqueville talks about the frustrations of organizing people who are all equals, and getting them to listen to one another. 


As we our time with Democracy in America comes to a close, I find that I now have more questions than answers about the nature of Democracy.  The funny thing is, I believe that is what Tocqueville wanted from his audience.  Merely, he wanted his readers to take what he presented, and keep running with it.  So, in a sense even though I believe this text to be very outdated, I am able to take these ideas and expanded them on my own in accordance with my own views on democracy. 

The end of Tocquevilles "love letter" to Democracy

"My aim has been to show, by the American example, that laws and more especially mores can allow a democratic people to remain free.  But I am very far from thinking that we should follow the example of American democracy and imitate the means that it has used to attain this end, for I am well aware of the influence of the nature of a country and of antecedent events on political constitutions, and I should regard it aw a great misfortune for mankind if liberty were bound always and in all places to have the same features." - Alexis de Tocqueville, Democracy in America (Page 315)

In this section of Tocqueville, his "love letter" dwindles off into his suggestions of what his French audience should look at critically when examining American democracy.  He uses aristocracy a measuring stick for the effectiveness of American democracy.  For example, Tocqueville observes that often laws are passed in the United States that are contradictory to the idea of Democracy.  On this note, he goes on to say that United States democracy lacks the far-sightedness of an aristocracy because its leadership changings by the whim of the elected.  Tocqueville identified that the driving force behind the American Dmeocracy was  patriotism, or the loyalty of its citizens to the government which Tocqueville warns will only last to long as people feel that they are benefited to the government.

As a consolation for Tocqueville's "breakup", he describes at length the romanticism of the American frontier, and the endless possibilities for the Unitied States.  Yet, he does so urging his reader's to come to their own critical conclusions.

At this point, Tocqueville's motivation for simply better his nation of France couldn't be more apparent, but I now appreciate his outside view on American democracy.

More on voluntary association & politcal association.

A perfect example of how we show our associations everyday.

"One must not shut one's eyes to the fact that unlmited freedom of association for political ends is, of all forms of libery, the last that a nation can sustain.  While it may not actually lead it into anarchy, it does constantly bring it to the verge thereof.  But this form of freedom, howsoever dangerous, does provide guarantees in one direction; in countries where associations are free, secret societies are unknown.  There are factions in America, but no conspirators."  - Tocqueville, Democracy in America (page 193)

 I was a bit surprised by Tocqueville in this chapter.  It read less like a love letter to Democracy and more like a critical analysis of political associations of citizens in the United States and how that translated to the quality of elected officials.  On the this subject, Tocqueville stated, "When I arrived in the United States I discovered with astonishment that good qualities were common among the governed but rare among the rulers." (197).  He faulted the American people for this by stating  "They are bound always to make hasty judgments and to seize on the most prominent characteristics."
(Page 198).

I hope that I'm not taking things out of context, I'm just trying to understand how Tocqueville could make these statements and still admire American democracy.

Democracy in small-town america (or my weekend in Nebraska)

I spent the weekend on a retreat with a group of Unitarian Universalists.  Prior to this weekend, I've never spent time in Nebraska and I thought of Northfield as a small town.  Needless to say, I was wrong!

Fun fact, one of world's smallest towns is Monowi, Nebraska.  It's sole resident is Elsie Eiler who continued to reside there after her husband's death.  She runs a tavern and a library by herself (source here).  Talk about shocking!

Aside from lengthy discussions about religion and our ability to affect the world, we served a dinner to local volunteer first responders.  We set up shop in an old two room school house that had served as the local K-12 school up until a few years ago.  Nebraska's population is so rural, they rely on volunteer responders instead of traditional paid firefighters and paramedics.  I was absolutely amazed by the sense of community these people had.  Even though they didn't have much, their bonds with each other were so strong.  It was a stark contrast to the suburban area where I'm from, where people disappear into their houses after work and don't even try to get to know their neighbors. 

I went with Alex, and we talked a bit about how population affects the lifestyle of the inhabitants.  Because residents are so separated by physical distance, it's hard for school districts to be formed and for election districts to be set.  Nebraska is also unique because it is the only state with a unicameral legislature.  This has hampered Nebraska's progress both economically, and in issues of social justice. 

I know that Tocqueville has set his focus on New England townships and the east coast, but I wonder what he would think of rural Nebraska. 

An example of a small town in Nebraska.

Civil Society as a Democratic Pratice (and as a modern practice)

 "A century later, the global scale of economic organization has destroyed the equilibrium between business and corporations and civic associatons, and democracy may hang in the balance."  - Mary P. Ryan, Civil Society as a Democratic Practice: North American Cities during the Nineteenth Century (page 584)

Mary Ryan saw cities and close groups of voluntary association as the key to advancing democracy.  I was please to read the above quote and I immediately thought of an article I read called "It's the Inequality, Stupid."  While I can't personally vouch for the accuracy of the statistics, the graphs illustrate a fact that is ever present in American society, the gap between the rich and the poor, and what this means in terms of power and fair share of government.

I would like to know what my classmates think of this information in the context of our reading (not to underscore the relations to the revolutions in Egypt and North Africa of course). 

Here is the link to the full article:  http://motherjones.com/politics/2011/02/income-inequality-in-america-chart-graph

The Logistics of Government

"Administrative decentralization produces several diverse effects in America.  We have seen that the Americans have almost entirely isolated the administration from the government; in doing this they seem to have overstepped the limits of sane reason, for order, even in secondary matters, is still a national interest." - Alexis de Tocqueville Democracy In America (Page 90)

Here, Toqueville devotes his time to exploring local townships and then a broad overview of the union.  Specifically, he looks at New England townships as the ideal form.  Toqueville even goes as far to say that the execution of all townships in America is not equal.  He prides America for the "municipal spirit" that drives its citizens, but also states that it requires a certain amount of education, awareness, and participation on the part of citizens, lest they become mere serfs that our found in monarchies.  

Tocqueville finds a flaw in the U.S. government of a lack of centralization.  He laments that the U.S. is wasting its potential with its unclear hierarchy of government.  I think he worries that there are not enough practial resources for the government supervise democracy under the present system.  As an example he states that ""In America, the means available to the authorities for the discovery of crimes and arrest of criminals are few." (Page 96).

We've all waited in line at the DMV, and seen the bureaucracy of our government at work.  You have to find out who to talk to and then wait to be served, and then move up the chain of command until your problem has been solved.  

Logistics aside, Toqueville praises the United States, and while it is not perfect, it is still the example he is bringing to the people of France. 

"I America the force behind the state is much less well regulated, less enlightened, and less wise, but is a hundred times more powerful than in Europe.  Without a doubt there is no other country on earth where people make such great efforts to achieve social prosperity.  I know of no other people who have founded so many schools or such efficient ones, or churches more in touch with the religious needs of the inhabitants, or municipal roads so well maintained." (Page 92)

Tocqueville & The Idea of Democracy

"I appreciate that in a democracy so constituted a society would not be at all immobile; but the movements inside the body social cold be orderly and progressive; one might find less glory there than in an aristocrat, but there would be less wretchedness; pleasures would be less extreme, but well-being more general; the heights of knowledge might not be scaled, but ignorance would be less common; feelings would be less passionate, and manners gentler; there would be more vices and fewer crimes." 

- Alexis de Tocqueville, Democracy in America (Page 15)

Toqueville views the United States as an example of the experiment of Democracy.  He takes an interest in America for France's vested interest in the future of Democracy.  Toqueville is observing carefully to determine where American democracy succeeds, and where it fails.  Then, he plans to adopt the parts that work for France, and avoid the mistakes of the United States in his home country.  As he states, "So I did not study America just to satisfy curiosity, however legitimate; I sought there lessons from which we might profit." (18).

One of the things Tocqueville remarks about, is equality of opportunity in the United States.  Keeping Toqueville in historical context, it would seem in the newly established United States with seemingly endless land were endless opportunities.  Also, I believe that because America was so young at the time, the gap between the elites and "average" citizens had not widened an insurmountable amount. 


Tocqueville best phrases this idea in his observation of the education level of Americans.

"But it is not only fortunes that are equal in America; equality to some extent affects their mental endowments too.  I think that there is not other country in the world, where, proportionately to the population, there are so few ignorant and so few learned individuals in America."- (Page 55)

 With the supposed closeness of education levels within he American population, it is easy for Tocqueville to envision society coming together on a middle ground for an ideal and working democracy.  However, as we try to apply Tocqueville and the idea of upward mobility to modern times, we see that the chasm has widened and the middle ground is shrinking.  I'm interested to see what my classmates have to say on the subject. 

Democracy in 25 words or less.

Towards the end of class today, we were asked to define Democracy in 25 words or less.  I came up with the following.

 "Democracy is a system of people united in self-governance where the majority rule does not infringe on minority rights. "

It's easy to see democracy as merely a people united and the majority vote determines the decisions.  I think that it's important to remember that we keep human rights in perspective.  During the era of civil war, the majority of people agreed with slavery, even though many people thought it was wrong.  I think one of the most important characteristics of American Democracy is it's ability to change and ideally protect the rights of all people, even if they aren't the majority vote.

Prayer & The Second Great Awakening (revisited)

"Let the beauty we love be what we do.
There are hundreds of ways to kneel and kiss the ground." -Rumi

 This morning, I braved the storm and walked with some friends to Carleton's Skinner Memorial Chapel for a Unitarian Universalist service.  Aside from being fed and gaining camaraderie with a few Carleton students, I learned a valuable lesson about the nature of prayer.

Because I was raised without the influence of any religion, the idea of prayer has always been strange to me. While "thank god" is a part of my regular vocabulary, I have never deliberatley said a prayer.  My understanding of prayer up until today has been asking God, or placing trust in your beliefs, to put the power of the universe in your favor.  Quite simply, I perceived that people merely prayed to God when they wanted something, and that request was what constituted a prayer.

When I learned that the focus of the service today was prayer, I felt uncomfortable because of my perception of prayer.  Then, I realized that my definition of prayer had been too narrow.  Prayer is merely a response to the human need of voicing our concerns, hopes, and joys aloud.  There is actually a portion of all Unitarian Universalist services where anyone from the group is invited to light a candle and share what is weighing on their heart (good and bad).  While I watched this, an image of the anxious bench came to mind, the idea of people coming forward in a church to share what was on their minds.  I know that this is a loose tie to American Conversations and the second Great Awakening, but the Unitarian Universalists of Northfield have been teaching me a lot and changing my mind on what spirituality means.  As a result, the perspective I bring to conversations about religion is changing.  I'll try not to blog too much about the UUs if I can help it!

What is the Dream of Upward Mobility?

 "And like other American Dreams, the power of this one lay in a sense of collective ownership: anyone can get ahead." - Cullen (60)

 In this chapter, Cullen primarily explored three political figures, Benjamin Franklin, Andrew Jackson, Abraham Lincoln, and their relationship to the the idea of upward mobility.  All three of these men did not inherit their privelege, rather they worked for it.  They exhibited "rags to riches" stories of how an everyman could be lifted up to seats of importance and political power.

While addressing these men, Cullen also explores the disparities that exist.  Even within the idea of upward mobility, an equal playing field did not exist for all.  Most notably, Cullen identifies the anguish that Abraham Lincoln (most notably) and others felt as they were living out the dream of upward mobility while realizing the great disparity for others.

"What concerned them most was the way the peculiar institution compromised their view of themselves and their country.  Such people felt the legitimacy of both depended upon not having too great and ideological hap between what actually was and what the Declaration of Independence said should be."   - Cullen (74)

I think that this idea continues on our country, and from my experience, this guilt is an obstacle in actually solving the problems.  I see freedom  and guilt as closely related concepts and, I expect this will always remain true (until the world becomes a utopia or perfect place). This idea of upward mobility and guilt also ties closely with McLoughlin's idea that the United States is a nation of pietists.  I definitely see how Cullen and McLoughlin are related now!  

*My sentence, "For much of American history, then, upward mobility was understood, even defined by a visible alternative of immobility."
-I think this sentence works because it talks about the self-made concept of the American Dream, while addressing the disparity between the idea and the reality.  (I do plan to talk more about this in class.  This simply serves as a note so I don't forget on Monday!)

"The people united will never be defeated."

As I'm sure most of you are aware, there are currently widespread protests in Wisconsin over Republican Governor Scott Walker's plan to cut pensions and raise health insurance rates.  Not only is this an example of democracy in action, I see it as a symptom of increasing public awareness. 

 We talked about a ripple-effect like this in my Media Studies class.  Professor Sonnega observed that the protests and success of the Egyptian people would inspire other people to do the same.  While the situation is Wisconsin is very different from Egypt, the united protesters echo the same ideas.  Because we live in a time where news and information move so fast, it is easy for feelings of unrest to be provoked upon seeing the success of united peoples for the sake of democracy.  From Egypt to Wisconsin, the people united are the essence of democracy. 

Pietism & American guilt

"We feel perpetually guilty because we do not live up to our own ideals and because our country does not live up to our own ideals... It is from this self-doubting and guilt-ridden middle class that the more radical pietists of the right and left draw their strength for national reformations."

 For all our faults, I believe that the American people really do care about living up to high standards of freedom and democracy.  McLoughlin illustrates this by briefly going through American history and the emergence of individualism as a driving force of social change.  After reading his article, I now perceive reformation movements as a pendulum, going back and forth between movements doing too much, and not enough.

I think that intelligent Americans can see both sides of the issue, but may not speak out.  Individualism requires a lot of effort and as a result, there is an incessant search for an easier way than exhaustive, engaged thought about an issue.  The only true way to live up to American freedom is for individualism, people acting on their beliefs after much thought, to shape our democracy.  Mcloughlin sums it up nicely as this,  "No man, no group and no idealogy has the blueprint for our society." 

As a bit of food for thought I would like to explore the question, "Which is worse? When well meaning people overstep, or general passivity and no movement towards needed social reform?".

Flaws in apocalypticism

"And when such claims are extraordinary, that is, revolutionary in their implications for established scientific generalizations already accumulated and verified, we must demand extraordinary proof." - Marcello Truzzi.

To be blunt, I did not agree with what Amy Frykholm had to say about apocalypticism at all.  The driving force behind acopalypticism, the idea that a person can never be wrong because there is no way to prove it won't happen is madness.  If we were to apply the same logic to any other situation, it wouldn't be acceptable.  For example, if I claim to be holding a million dollars behind my back, someone would ask me to prove it, and I would have to produce the evidence of my claim, the one million dollars.  Now, stay with me.  Because I claim to have a million dollars, I bear the burden of proof.

Returning to apocalypticism, if I make a prediction about the end of the world I bear the burden of proof.  Since I am making such a huge claim, I should produce sufficient evidence if I expect people to believe me.  I cannot ask people to prove me wrong, to prove a negative because doing so would be a logical fallacy.  There is nothing wrong with not believing something if there is no evidence to support a claim. 

The persistent nature of acpocalypticism in our country is a frightening idea to me, especially the growing number of people who give up on the world and make no effort to better society.  As a secular individual, I do not believe that the answer is to work to better ourselves and our world for the coming of Christ.  Yet, I strive to do the right thing every single day.  I do this not because I believe that I'll be rewarded for it in the end, or I'll be punished if I don't.  I do so because I believe in the inherent worth of every human being, and that we have to make the best of this life we are so lucky to have.  

I would like to know if the second great awakening is going to be our primary focus, and if there were any secular movements happening during the time period.  I do know the Universalist movement began during this time period (a group that believed no one was damned and would be sent to hell) but I've only seen them mentioned in footnotes or named briefly so far.

Rapture Culture and Censorship

"We censored ourselves, hoping that our censorship might prevent conflict and promote connection."

I have had little to no experience with evangelism  or "rapture culture".  However, I do vividly remember looking at the Left Behind series at a school book fair and wondering why everyone was so connected over the idea of the apocalypse.   Instead of asking questions, I listened and pretended to have the same vested interest in the subject.

I now know that the Left Behind series is Christian literature, and why it made no sense to me.  Where I haven't experienced any growth is emerging beyond a listener in a conversation about religion.  While I have a basic knowledge of the Bible thanks to my first year religion class and certainly enough opinion on the subject, I never speak out, fearing that I'll offend. 

I would really like to hear more about this quote from Amy Frykholm tomorrow.  Is there a growing expectation of censorship for opinions that are opposite fundamentalist Christian views? 

Standing on the Side of Love

I had the great privilege of hearing reverend Delfin Bautista, a figurehead of the Unitarian Universalist movement Standing on the Side of Love, speak twice this weekend.  After a wonderful dinner at the Unitarian Universalist Church of Northfield, Delfin spoke of his  personcal struggles and of hate crimes and exclusion in the present.  From the recent deaths of LGBT teens across America, to anti-gay legislation in the works in Uganda.

Before I heard Delfin Bautista speak, I never felt close to issues of LGBT rights.  I've been distanced, and thought that my acceptance was enough and no further effort was required on my part.  I now realize that believing in love means actively doing ordinary things with an extraordinary amount of kindness.  There is a difference between tolerance and inclusion.  Every time I the word "gay" slips out of my mouth as a synonym for stupid, I am a hypocrite.  Avoiding people with different sexual preferences than me because I feel "uncomfortable" makes me a hypocrite.  I have a lot of growing to do.

I've come to the conclusion that if I truly believe in the dignity of every human being, I need stop being passive. 

Religion and Democracy

"The revivals encouraged women to play a more active part not only in narrowly spiritual matters but also in the larger arenas of social reform.  Often in the context of revival, women strove mightily against slavery, for better treatment of the mentally ill, and later in the temperance crusade and social work in the cities."

I've never perceived religion as a driving source for social change.  It was only after class on Friday that I was able to gain an understanding of why the Second Great Awakening was important to American history.  In keeping with Abraham Lincoln's definition of democracy, government "by the people for the people", because religion shapes the views of the people, it thus shapes the nation.  What makes the United States unique is that there is a seperation of church and state, that the government does not support or authorize religion and allows for a free market of religions all competing against one another.

When people like Charles Finney set up revivals in the woods, they were advocating political change as they knew how.  I'd like to continue to examine the contrast between social movements from the past and present.

Me on Democracy

I do not share Whitman's view of Democracy. Within what he describes, he promotes unity of the Nation above all else. He states that “the fear of conflicting and irreconcilable interiors, and the lack of a common skeleton knitting all close continually haunts me.” in reference to the divide over slavery that ignited a civil war. I think he would be surprised that the Confederate flag is still flown in parts of the south and that regionalism plays a role in the United States.

The deciding factor of our representative democracy is the majority vote. As a result, not everyone will always get what they want. I believe the most important thing is agreeing to disagree and not to allow the majority decision trample minority rights. More often than not, the flaws of Democracy are more readily apparent to me than its success. The workings of our Democracy are complex, and stray far from “pure” Democracy where every single citizen has equal input. As mentioned in our class discussion, the population of qualified voters has to be defined. Then, lines must be drawn and where will it end? Should only land owning white males allowed to vote?

Whitman alludes to Lincoln's definition of Democracy from the Gettysburg address “The government of the People, by the people, for the people.” and continues to assert his opinion “But the People are ungrammatical, untidy, and their sins gaunt and ill-bred”. This is where Whitman and I disagree. As a result of disparity in unequal distribution of wealth and resources, upper class citizens emerge as more “qualified” voters able to distinguish their opinion.

What I do agree with Whitman about is that the to obtain struggle of Democracy has not changed, merely the arguments. Today, clearly slavery is no longer an debated issue. Instead, we are faced with illegal immigration and whether or not people have human rights without documentation. Again, the issue of who is considered a citizen, and furthermore, qualified to vote.

The best aspect of Democracy is its evolving, malleable nature. While it is not perfect, it can change. The worst, is that it requires citizens to be engaged and many people would rather ignore politics, only becoming involved when things impact their lifestyle. Citizens have a choice, and if they choose to neglect politics, the system will erode.

As the other article points out, for Whitman's faults, he has merits and that is why we are studying his democratic vistas. In Whitman's time, he viewed democracy as in “embryo condition” and to this day, democracy has is growing to maturity.