Truth v. Myth: The First Thanksgiving

It’s that time of year again; time for our annual post on the first Thanksgiving. We’re re-running last year’s edition, with slight updates.

In November 2024, we were staggering under the weight of the presidential election. In November 2025, it’s much, much worse. But the message we sent then is the one we send now, and we believe in it. The long, slow fight to turn this tyrannical tide has begun; for that, we can give thanks this year.

This isn’t the post we thought would be offering for our first post after the presidential election. But it is, for two reasons.

First, it’s okay not to know exactly what to do now, beyond what we have always recommended—taking positive action through our democratic system to continue the fight for liberty and justice for all in this country. We have no special insights into how to do this now, when nominees for federal cabinet positions and departmental leadership are being assembled to put longstanding plans to destroy that system into action. American history does not offer us a parallel situation to draw wisdom from. This attack is brand-new in its horrors. We’ll be figuring out what to do with all of you in the months that come.

For as much as things seem surprisingly normal right now, we know this is the equivalent of the “phony war”—the period between September 1, 1939, when the Nazis invaded Poland to being WWII and May 1940, when they invaded France. During that eight-month period, there were no major battles between the Axis and the Allies in Europe, only some small strikes and maneuvers. (Of course, the war was furious in Asia and North Africa during this time.) People in Britain, France, and the U.S. began to wonder if a continent-wide war had really begun at all.

They found out soon enough that it had. And that day will come to us here, on January 20, 2025. In the meantime, we gather our resources, get our heads together, and prepare.

Second, the type of myth-busting history this post represents is precisely the real historical work that the next Trump administration is dedicating to stamping out. An objective description of the people involved in a historical event, including their political, social, religious, and personal identities, that doesn’t seek to build anyone up or tear anyone down but lets those people’s actions do one or the other. We’re going to keep doing this no matter what. This version of the post includes the updates we made last Fall in our “housekeeping” update so that the inaccurate text is now removed.

So let’s get into our annual tradition of posting about “The First Thanksgiving”, and know that we’ll be keeping on through this uncertain and fearful period together.

This is the time of year when, in the course of thinking about and celebrating Thanksgiving, people take a moment to wonder about this event. What was it? why did it include Indigenous people? what did it mean to the Pilgrims?

The answers are rooted in the “gotcha” fact that the Pilgrims never celebrated “the first Thanksgiving”. They celebrated “a thanksgiving”, definitely in lower-case letters, one of many thanksgivings they would observe whenever they felt God had blessed them. When they observed a thanksgiving in 1621, they had no idea whatsoever of it becoming an annual tradition or holiday.

President Lincoln actually instituted this holiday during the Civil War to unite the U.S. in thanks for its blessings even in the midst of that terrible war. Here’s how he put it:

In the midst of a civil war of unequaled magnitude and severity, which has sometimes seemed to foreign States to invite and to provoke their aggression, peace has been preserved with all nations, order has been maintained, the laws have been respected and obeyed, and harmony has prevailed everywhere except in the theatre of military conflict; while that theatre has been greatly contracted by the advancing armies and navies of the Union.

—Britain and France have refused, in the end, to support the Confederacy, the U.S. itself is still intact and strong, and the U.S. Army and Navy are driving back the enemy.

Needful diversions of wealth and of strength from the fields of peaceful industry to the national defence, have not arrested the plough, the shuttle or the ship; the axe has enlarged the borders of our settlements, and the mines, as well of iron and coal as of the precious metals, have yielded even more abundantly than heretofore. Population has steadily increased, notwithstanding the waste that has been made in the camp, the siege and the battle-field; and the country, rejoicing in the consiousness of augmented strength and vigor, is permitted to expect continuance of years with large increase of freedom.

—The U.S. economy has not fallen apart for lack of cotton produced by the labor and suffering of enslaved Americans, as the South had always predicted it would. Industry and agriculture are stronger than ever and the U.S. continues to expand.

No human counsel hath devised nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God, who, while dealing with us in anger for our sins, hath nevertheless remembered mercy. It has seemed to me fit and proper that they should be solemnly, reverently and gratefully acknowledged as with one heart and one voice by the whole American People. I do therefore invite my fellow citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next, as a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens.

—God has punished the U.S. with this war for the sin of slavery, but is showing encouraging signs of his support for the U.S. war effort.

And I recommend to them that while offering up the ascriptions justly due to Him for such singular deliverances and blessings, they do also, with humble penitence for our national perverseness and disobedience, commend to His tender care all those who have become widows, orphans, mourners or sufferers in the lamentable civil strife in which we are unavoidably engaged, and fervently implore the interposition of the Almighty Hand to heal the wounds of the nation and to restore it as soon as may be consistent with the Divine purposes to the full enjoyment of peace, harmony, tranquillity and Union.

—While thanking God for his mercies to the U.S. so far, Americans should also offer up prayers asking for his care for all those who have lost someone in the war, and asking for his help in ending the war as quickly as possible.

So the First Thanksgiving in the U.S. was held in November 1863 and, insofar as it was meant to celebrate victories in a war to end slavery, it represented a good cause. Why, given this, are we taught that the First Thanksgiving happened in 1621? Let’s go back to that year and trace the progress of this mistaken idea from then to now.

The Pilgrims had landed in lands the Wampanoags belonged to and cared for that are now called Cape Cod in the state of Massachusetts the previous November—a terrible time to try to establish a settlement. Their provisions were low, and it was too late to plant anything. It is another myth that they landed so late because they got lost. They had intended to land south of Long Island, New York and settle in what is now New Jersey, where it was warmer, but their ship was almost destroyed in a dangerous reef area just south of Cape Cod, and the captain turned back. They then had to crawl the ship down the Cape, looking for a suitable place to land. Long story short, they ended up in what is now Plimoth.

Most Americans know how so many of those first settlers died from starvation and disease over the winter, and how it was only by raiding Wampanoag food caches–and sometimes their graves–that the colony survived at all. (See our post “Saints and Strangers: myths and misunderstandings” for more on this crime.) By the Spring, there were not many colonizers left to plant, but they dragged themselves out to do so. Without help from the Wampanoags, who showed them planting techniques—potentially just to keep the Pilgrims from raiding their winter stores again—they would not have survived. By November 1621, a very good harvest was in, and Governor William Bradford called for a day of thanksgiving.

The Pilgrims often had days of thanksgiving. In times of trouble, they had fasts, which were sacrifices given for God’s help. In celebration times, they had thanksgivings to thank God for helping them. So thanksgivings were a common part of Pilgrim life, and calling for a thanksgiving to praise God for the harvest would not have been unusual, and would have been a day spent largely in church and at prayer.

Here is the only—yes, the one and only—eyewitness description of what happened next:

Our harvest being gotten in, our governor sent four men on fowling, that so we might after a special manner rejoice together after we had gathered the fruit of our labors. They four in one day killed as much fowl as, with a little help beside, served the company almost a week. At which time, amongst other recreations, we exercised our arms, many of the Indians coming amongst us, and among the rest their greatest king Massasoit, with some ninety men, whom for three days we entertained and feasted, and they went out and killed five deer, which they brought to the plantation and bestowed on our governor, and upon the captain and others. And although it be not always so plentiful as it was at this time with us, yet by the goodness of God, we are so far from want that we often wish you partakers of our plenty.

That’s Edward Winslow, writing about the thanksgiving in his journal of Pilgrim life called “Mourt’s Relation”, published in 1622. We see that the Wampanoag sachem Massasoit and 90 of his men arrived at some point, having heard about the feast, and the Pilgrims hosted them for three days, and had some rather traditional Anglican sport firing their guns. A one-day thanksgiving turned into three days of feasting and games.

Edward does not explain why the Wampanoags “came amongst them”. It’s possible a messenger was sent to the sachem Massasoit to inform him of the “entertainment” (as English people of this time called an event) for diplomatic reasons. Certainly the Wampanoags had a right to feel they could join in, since it was their help that had led to the good harvest. We don’t know if the English were surprised when so many Wampanoag men arrived, or if they expected it, since after a year the English were more familiar with the Indigenous practice of regularly visiting them, in informal ways, to help establish kinship ties between the groups. The Wampanoag contribution of five deer to the observance was substantial, turning it into a less religious, more secular “feasting” celebration.

The fact that this thanksgiving was shared between Wampanoags and English makes it almost unbearably poignant. The Pilgrims were colonizers, and with a very few, isolated exceptions they would not be turned from their desire to occupy the land and remove the Wampanoags. Feeling compassion for their suffering that first year is natural, but it displaces compassion for the Indigenous people who helped them when they could have destroyed them, and in return were systematically displaced from the land they belonged to and subjected to a determined attempt to eradicate them, by death or being driven away, that continues to this day in the U.S. We wrack our minds, as the English then would have said, trying to understand this destructive mindset that remains so entrenched in humans around the globe.

People today generally assume there was another thanksgiving the next year. But as religious Separatists, the Pilgrims only held a thanksgiving for the first good harvest because it was a life-saving change from the previous Fall. Once they were on their feet, they expected good harvests, and didn’t have to celebrate them. It was also against their religious beliefs to celebrate annual holidays—like the Puritans, they did not celebrate any holidays, not even Christmas. Holidays were a human invention that made some days better than others when God had made all days equally holy. So to hold a regular, annual harvest thanksgiving was not their way. When things were going well, Separatists and Puritans had days of thanksgiving. When things were going badly, they had days of fasting. None of them were annual holidays .

The hype to locate the modern Thanksgiving holiday in the Pilgrims’ first thanksgiving only began after 1863, when historians noted the tradition of impromptu thanksgivings in the 1600s and made an unwarranted and improper connection to the new holiday to make it seem less new and more traditionally American. Before then, the Pilgrims’ many days of thanksgiving and fasting were completely forgotten. As we saw above in Lincoln’s statement, the Pilgrims certainly weren’t the inspiration for the holiday we celebrate today—they were retroactively brought into that in the worst, most ironic way: after the Civil War, southerners resented Thanksgiving as a “Union” holiday celebrating U.S. victories in the war and so the focus was changed from fighting slavery to the Pilgrims… who had supported slavery.

If only that first thanksgiving–an impromptu, bi-cultural celebration–had set the tone for the rest of the interactions between the English colonizers and the Indigenous peoples of North America. This year, spend Thanksgiving however you like, and share the truth about where the holiday really comes from—the depths of a terrible war fought for the greatest of causes. Let Thanksgiving inspire you to stand up for the founding principles of this nation and re-commit to upholding them in your own daily life of good times and bad. And if possible, look into joining in any local protest against colonization and the destruction of people, lands, and living things that takes place in your area on Thanksgiving. Join with Indigenous people if you can to acknowledge that upholding the principles of liberty and justice for all can’t begin without a 180 move away from the values of colonization.

None of this constitutes “hating America”. Indeed, it actually moves us closer to recovering the America that could have been had colonization been overruled by kinship.

Trump is literally erasing the Constitution

We first became aware of this via a TikTok from ThePeopleUS, who documented their multiple phone calls to the Library of Congress, whose ConstitutionAnnotated website shows the Constitution without Article 1, Sections 9 and 10.

ThePeopleUS was told by the person who answered the phone at the LOC’s main reading room that this was the result of a “coding error”.

If you go to the National Constitution Center and read its faithful documentation of the Constitution, you can see the text of these erased sections:

Section 9: Powers Denied Congress

The Migration or Importation of such Persons as any of the States now existing shall think proper to admit, shall not be prohibited by the Congress prior to the Year one thousand eight hundred and eight, but a Tax or duty may be imposed on such Importation, not exceeding ten dollars for each Person.

The Privilege of the Writ of Habeas Corpus shall not be suspended, unless when in Cases of Rebellion or Invasion the public Safety may require it.

No Bill of Attainder or ex post facto Law shall be passed.

No Capitation, or other direct, Tax shall be laid, unless in Proportion to the Census or enumeration herein before directed to be taken.

No Tax or Duty shall be laid on Articles exported from any State.

No Preference shall be given by any Regulation of Commerce or Revenue to the Ports of one State over those of another: nor shall Vessels bound to, or from, one State, be obliged to enter, clear, or pay Duties in another.

No Money shall be drawn from the Treasury, but in Consequence of Appropriations made by Law; and a regular Statement and Account of the Receipts and Expenditures of all public Money shall be published from time to time.

No Title of Nobility shall be granted by the United States: And no Person holding any Office of Profit or Trust under them, shall, without the Consent of the Congress, accept of any present, Emolument, Office, or Title, of any kind whatever, from any King, Prince, or foreign State.

The first item is a revolting protection of the “slave trade”, which Congress was protecting.

The next two are key:

The Privilege of the Writ of Habeas Corpus shall not be suspended, unless when in Cases of Rebellion or Invasion the public Safety may require it.

—The U.S. government is currently violating this section of the Constitution. What “habeas corpus”, as it is commonly abbreviated, means is no person can be sentenced to prison or any other type of detention without a court ensuring that the detention is legal. This article of the Constitution protects Americans against unlawful imprisonment and allows anyone detained by the government to challenge their detention in court.

With the federal government currently rounding people up and putting them in concentration camps here and in other countries without trial and without proof that their imprisonment is legal, we currently have no habeas corpus protections in this country anymore. The Trump administration has erased this section of the Constitution to make that permanent.

No Bill of Attainder or ex post facto Law shall be passed.

—The U.S. government is currently violating this section of the Constitution. A Bill of Attainder is a piece of legislation that declares a person or group guilty of a crime and sentences them to punishment–all without a trial. This is a centuries-old weapon of dictatorship. And the federal government is currently using it without any effective resistance from members of Congress.

And now the last:

No Title of Nobility shall be granted by the United States: And no Person holding any Office of Profit or Trust under them, shall, without the Consent of the Congress, accept of any present, Emolument, Office, or Title, of any kind whatever, from any King, Prince, or foreign State.

—The U.S. government is allowing the Trump administration to prepare to violate this by prepping us for a third presidential term for Trump. He will become our King. Likely with the consent of Congress. And he has accepted many presents from foreign states, including his new AirForce One jet from Qatar.

Section 10: Powers Denied to the States

No State shall enter into any Treaty, Alliance, or Confederation; grant Letters of Marque and Reprisal; coin Money; emit Bills of Credit; make any Thing but gold and silver Coin a Tender in Payment of Debts; pass any Bill of Attainder, ex post facto Law, or Law impairing the Obligation of Contracts, or grant any Title of Nobility.

No State shall, without the Consent of the Congress, lay any Imposts or Duties on Imports or Exports, except what may be absolutely necessary for executing it’s inspection Laws: and the net Produce of all Duties and Imposts, laid by any State on Imports or Exports, shall be for the Use of the Treasury of the United States; and all such Laws shall be subject to the Revision and Controul of the Congress.

No State shall, without the Consent of Congress, lay any Duty of Tonnage, keep Troops, or Ships of War in time of Peace, enter into any Agreement or Compact with another State, or with a foreign Power, or engage in War, unless actually invaded, or in such imminent Danger as will not admit of delay.

No State shall enter into any Treaty, Alliance, or Confederation; grant Letters of Marque and Reprisal; coin Money; emit Bills of Credit; make any Thing but gold and silver Coin a Tender in Payment of Debts; pass any Bill of Attainder, ex post facto Law, or Law impairing the Obligation of Contracts, or grant any Title of Nobility.

–This ties into Section 9, by reiterating that, like the federal government, the states can’t create a King or suspend habeas corpus either.

Here’s what Snopes reported on August 6:

In a post to X (archived) on Aug. 6, 2025, the Library of Congress explained that it was aware some sections of Article 1 were missing from the Constitution’s text on its site. It said this was “due to a coding error” and that it expected the issue to be resolved soon. There was also a disclaimer at the top of the website on Aug. 6, 2025, that read, “The Constitution Annotated website is currently experiencing data issues. We are working to resolve this issue and regret the inconvenience.”

The Library of Congress did not respond to a Snopes request for more information on why that portion of the Constitution was missing from on the website. However, the full text of the Constitution is also available on the National Archives’ website. That version of the text was not missing any sections from the Constitution on Aug. 6, 2025.

Did you read through the sections above in full, or just look at what was highlighted in bold? The government is counting on Americans’ complete ignorance of what is in the Constitution.

They’re counting on a mind-bending contradiction wherein people claim the government must follow the Constitution to the letter, and never interpret it, and so we should reinstitute slavery, because the Constitution is our sacred white nationalist founding document AND that the Constitution can be re-written whenever Republicans want to to say whatever they want.

Heartfelt thanks to everyone, like ThePeopleUS, who realized this fascist coup move and brought it to public awareness. The majority of Americans will either not care or actively support this. It’s up to the minority to push back.

Pearl Harbor was the start

While driving home from work one day last week, one of us at the HP saw a letterboard sign in front of a small cornerstore in their mid-sized city that read:

“Was WWII over when the Germans bombed Pearl Harbor?”

We don’t know anyone at the store, and have no idea what their intent was, but we assume it was a call to resistance against dictatorship in America. The first emotional response was positive. It actually took one second to catch on to… the Germans?

A quick check confirms that the Empire of Japan, not its Axis ally Germany, bombed the U.S. naval base at Pearl Harbor, Hawaii, on December 7, 1941, drawing the U.S. at last into officially declaring war and committing the women and men of its military to combat in World War II.

So was this sign a joke? Was it, just maybe, a knowing nod to how little Americans know about our own history? Or was it evidence of that?

We can’t know. But we can decide to commit ourselves to the first meaning of resistance. When we see the stunning blows dealt to America’s democracy by Americans who have done nothing but benefit from it, the very fact that this is happening reads like defeat. But it’s not. It’s the opening salvo of anti-Americans against the rest of us. And we, like the U.S. navy after Pearl Harbor, need time to assemble our full defenses and our offense, time for people who haven’t taken action to realize they must, and time to move from grief to furious resolve. But then we, like the U.S. navy, military, government, and people will shift into a high gear of both resistance and counter-attack. For us, it won’t be through killing and violence, but through an unstoppable commitment to our democratic processes.

So we’re reeling from the Pearl Harbor attack that began in January. But as another American once said, we have not yet begun to fight.

Washington is a foreigner

We’ve had a very unsettling experience here at the HP.

Our 2012 post “Washington’s Farewell Address: Avoiding Foreign Entanglements” has been trending since Inauguration Day, most likely because of this section:

“I have already intimated to you the danger of parties in the State, with particular reference to the founding of them on geographical discriminations. Let me now take a more comprehensive view, and warn you in the most solemn manner against the baneful effects of the spirit of party generally. This spirit, unfortunately, is inseparable from our nature, having its root in the strongest passions of the human mind. It exists under different shapes in all governments, more or less stifled, controlled, or repressed; but, in those of the popular form, it is seen in its greatest rankness, and is truly their worst enemy. The alternate domination of one faction over another, sharpened by the spirit of revenge, natural to party dissension, which in different ages and countries has perpetrated the most horrid enormities, is itself a frightful despotism. But this leads at length to a more formal and permanent despotism. The disorders and miseries which result gradually incline the minds of men to seek security and repose in the absolute power of an individual; and sooner or later the chief of some prevailing faction, more able or more fortunate than his competitors, turns this disposition to the purposes of his own elevation, on the ruins of public liberty.”

—This is the part of the Address that most people remember (the idea, if not the actual words). Here Washington is warning against political factions, and he equates the formation of political parties with inevitable dissension. This definition of what can happen when partisanship runs rampant must sound familiar to us today: “The alternate domination of one faction over another, sharpened by the spirit of revenge, natural to party dissension… leads at length to a more formal and permanent despotism. The disorders and miseries which result gradually incline the minds of men to seek security and repose in the absolute power of an individual [who] turns this disposition to the purposes of his own elevation, on the ruins of public liberty.” When the political process grinds to a halt because one or more political parties refuses to work with others, only a charismatic individual can take the lead, and this kind of cult of personality is antithetical to democracy.

“Without looking forward to an extremity of this kind (which nevertheless ought not to be entirely out of sight), the common and continual mischiefs of the spirit of party are sufficient to make it the interest and duty of a wise people to discourage and restrain it. It serves always to distract the public councils and enfeeble the public administration. It agitates the community with ill-founded jealousies and false alarms, kindles the animosity of one part against another, foments occasionally riot and insurrection. It opens the door to foreign influence and corruption, which finds a facilitated access to the government itself through the channels of party passions. Thus the policy and the will of one country are subjected to the policy and will of another. There is an opinion that parties in free countries are useful checks upon the administration of the government and serve to keep alive the spirit of liberty. This within certain limits is probably true; and in governments of a monarchical cast, patriotism may look with indulgence, if not with favor, upon the spirit of party. But in those of the popular character, in governments purely elective, it is a spirit not to be encouraged. From their natural tendency, it is certain there will always be enough of that spirit for every salutary purpose. And there being constant danger of excess, the effort ought to be by force of public opinion, to mitigate and assuage it. A fire not to be quenched, it demands a uniform vigilance to prevent its bursting into a flame, lest, instead of warming, it should consume.”

—Political factions or parties “[serve] always to distract the public councils and enfeeble the public administration. It agitates the community with ill-founded jealousies and false alarms, kindles the animosity of one part against another, foments occasionally riot and insurrection.” Again, so familiar to us today, at a time of great partisan conflict.

Formal despotism has come upon us in the United States under Trump. Whether it becomes permanent remains to be seen, but that is the intention of Trump and everyone who supports him. Factionalism, magnified beyond all possibility before the advent of social media, has agitated our nation with ill-founded jealousies and false alarms, kindled the animosity of one part against another, and foment first riot and now insurrection (by way of the executive branch).

Washington… the name conjures up the entire American journey, from colonies to revolution to democratic republic. The highs of Enlightenment, Constitution, and the quest for representative government contrasted with the lows of colonizing conquest, slavery, and denying women the rights of citizens. The triumph of creating the phrase “with liberty and justice for all” and the failure of having to struggle and fight for over two centuries to make it more of a reality. (Yes, the phrase comes from the 1885 pledge of allegiance, but think about why that is–why someone 110 years after the Revolutionary War began, a veteran of the U.S. Army during the Civil War, used it to express American patriotism). Washington played a crucial role in founding and preserving the United States, quite literally for better and for worse. His enlightened understanding of liberty and willingness to fight for it stand beside his callow and inhuman reluctance to stop breeding human beings for sale when he understood that it was, in fact, clearly morally evil. We inherit both sides in America. The fight since his time has been to reduce the evil by growing the good until we finally achieve real democracy. As young people, when we saw Washington’s image in a K12 textbook, it reminded us we are inheritors of a just war for equality.

But now, one of us recently saw this classic, familiar image of Washington somewhere in passing, and had the weird and troubling realization that it felt foreign. They had, in short, the feeling that the line has been broken.

The line from our founding through the centuries to today, with its successes and failures on the path toward full democracy, is broken. We’re not connected with our past anymore. Washington is no longer someone to learn lessons from as we shape our collective identity. His image used to be a nutshell for the idea that doing the work to make liberty and justice for all a reality is what makes us Americans. He left so much unfinished and even untouched. Generations that followed him took up that work, honoring the good in our history but insisting on calling out and destroying the bad.

But now Americans are being told that we have no collective identity, only factions, only one of which is righteous. That fighting for justice is not our inheritance or our mission. That, in fact, our society has always been just because it has always benefitted rich straight white Christians. That, we are now told, is what we need to make sure continues.

The majority of our current government and our citizens no longer understand what’s good in our history, let alone acknowledge the evil within it. They’re destroying history, deleting its records, burning its archives, and forcibly teaching something new and false and deadly, dedicated to the principle that no humans are created equal to rich straight white Christians.

Is the break irreparable–permanent? Not yet. Maybe not ever, if the minority who stay on the path to full democracy refuse to leave it. The sickening nature of this moment should be a tonic that keeps us on that path. Maybe moments of disconnect, destruction, and rupture like this are what it takes to remind us of the high stakes of this battle. For now, not recognizing Washington anymore is pretty strong medicine to take.

A call to action, January 2021

Our democracy is under open attack. Americans who have long considered our system of government to be the source of all our nation’s problems have at last acted to overthrow it by invading the Capitol building in an attempt to stop the certification of a fair and legal presidential election.

These people have been taught to hate “the government” at least since the days of President Reagan, who claimed in his January 20, 1981 inaugural speech that “government is not the solution to our problem, government is the problem.”

This was the official start of an alternate American history, one that identifies all government, but particularly our federal government, as the enemy of American freedom and individuality. This imaginary history describes a “great” America that was controlled by white Christian men, where there were no homosexuals, non-Christians, or feminists, and all immigrants were “honest, hard-working” white Christians.

Those of us who study and love actual American history have always had to fight against this fantasy American history.

We’ve done our best to teach the people we talk with about the real history of race, sex, religion, immigration, and politics in America.

We do this tirelessly because the study of real American history is always the study of the struggle to fulfill the unique mandate of our founding documents, which commit Americans to promoting the general welfare by acknowledging the self-evident truth that all men are created equal, and have the right to life, liberty, and the pursuit of happiness. We take pride and pleasure in helping people understand the importance of the pledge of allegiance they make to stand up for liberty and justice for all.

We are ever-ready to show other Americans how the language “all men are created equal”, with its assumed meaning of “white men”, was a starting point from which generation after generation of Americans expanded rights to include women, non-white Americans, and all citizens of this country.

We don’t pretend that American history is a rose garden of justice and triumph. But we help people understand that we have a unique national conscience that drives us, each generation of Americans, to live up to our founding principles, that won’t let us settle for less, that makes us despair over injustice and recommit, over and over, to creating a more perfect union.

Today, in 2021, we must do even more.

Today, we must rise up to take real action against the terrorists who would destroy our democratic government. Not just by issuing statements of dismay, but by actually mobilizing protests in the streets and online.

There is no line between “history” and “current events”, between “studying history” and “talking about politics.” Today’s political event is tomorrow’s history. We can’t divorce our study of American history from political activism in the name of justice.

This is a time for action as historians. What can we do?

We must first demand that emergency actions be taken to remove a treasonous president, and the treasonous members of Congress who voted to overturn a legal election.

We must fearlessly identify anti-democratic, racist, nativist activities and groups and explicitly call them out as enemies of our democracy. This is not the time to call for “trying to understand.” If we pretend not to understand tyranny and terrorism after studying it for years, we are part of the problem.

We must acknowledge the magnitude of the terrorist overrunning of our Capitol and Congress. We cannot tell the public this is just another in a long history of anti-democratic activism. If we minimize what happened on January 6, we help Americans to normalize it, and we are part of the problem.

We must teach Americans their real history, which does not include a once-great America in the undefined past that only a dictatorship can restore. We must teach Americans that our history is one of success and failure in the never-ending pursuit of liberty and justice for all, and that only when we do that work are Americans truly great.

We must speak out to interrupt lies and hate speech. If you are called on to give commentary in any public forum, speak bravely and clearly about the anti-democratic terrorism taking place in the United States, and make it clear that we are bound as Americans to call it by its name and fight against it.

We must refuse to find, provide, or tolerate excuses or justifications for hate speech and for physical acts of terrorism.

We must give talks and write articles and have discussions where we explicitly connect what we learn in American history to the politics of the present day, and the American mandate to create a just and democratic state.

There is open war in America today. If historians can’t or won’t take action in this moment, then we really are just useless “history nerds” and academics, escapists who hide our heads in the sand of the past.

Does the president have total authority?

We’re reposting this piece in response to President Trump’s recent claim that he wields “total authority” in his role: “When somebody’s the president of the United States, the authority is total. And that’s the way it’s got to be.” This specious claim was refuted almost immediately by the people you expect to see on TV–governors, Washington politicians, political experts, and academics.

But we sometimes fear that the average American begins to believe it–that a poisonous seed is planted in the American mind that in times of crisis, you need a dictator to force everyone to do the right thing, to take control and ensure that no one games the system. It’s a belief that begins as “you need might to do right” but, as human history teaches us, quickly and inevitably ends up as “might makes right.” Think of the cliche about Mussolini: he was a fascist, but the people loved him because “he made the trains run on time.”

When there’s so much friction and factionalism in Congress, people begin to yearn for a bulldozer to clear it all away, a Harry Truman-style “the buck stops here” leader who will tell people what to do, force them to do it, take credit or blame, and just get things moving again.

That’s the inherent problem in the general definition of leadership: that it’s an all-powerful person giving orders to obedient followers. It’s implied that the power is accompanied by wisdom.

But real leadership, as our Founders set us up to one day achieve, is not a Great Leader with an infallible Vision telling everyone else how to follow them. It’s a person who wants to make change mobilizing the talents and energy of other people to work with them to make change happen. It’s everyone sharing their ideas and everyone working equally hard to experiment, take chances, fail, learn, and try again. Incremental change, not Sweeping Edicts and Commands.

We don’t need a dictator. We have a government. It’s our government that makes Americans free. Unconvinced? It’s not surprising, after decades of “government is the problem” politicking. But read on, and we hope you are persuaded. That’s the incremental work we do here at the HP.

Danielle Allen, a professor at the Institute for Advanced Study in Princeton, NJ, has come to the conclusion that the most famous line in the Declaration of Independence, and perhaps in all American documentary history, is not what we think it is.

That’s the way we learn it. But Allen has convincing evidence that in the original document there was no period after “happiness”, which means that first line should read like this:

“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness, that to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed.”

In their regular waves of anti-government passion, which recur throughout our history, Americans often claim that the federal government in Washington interferes with our “life, liberty and pursuit of happiness”, and even that the federal government—or the bare concept of having a federal government—is at odds with Americans being able to pursue life, liberty, and happiness. But if the Declaration’s famous line has no period (as Allen seems to prove), then the only way Americans can pursue those rights given by God to all people is if they institute a government that derives its just powers from the consent of the governed.

This is how we have always seen it at the HP: what makes America great is not, as is so often suggested, “our freedoms”. It is the fair, representative, democratic government that makes those freedoms possible, that makes preserving those freedoms its first priority and understands them as its reason for being. Without a fair and free government, we cannot long maintain any national, political, or individual freedoms we currently possess. In our posts “What are the freedoms we have as Americans?” parts 1 and 2, we put it this way:

“Many Americans have come to see our individual freedoms as the wellspring from which national freedom is born, and thus individual freedoms are the most important. But these individual freedoms come from our government, from the Constitution, and last only as long as we have our national freedom. Without national freedom, there is no individual freedom, and national freedom only lasts as long as we have political freedom. Giving up our right to vote—for refusing or failing to vote is tantamount to giving up that right—is a dangerous step toward losing national and individual freedom. Once we stop demanding that our government really represent us, our democracy is crippled, and then the nation is open to outside threats. If individual freedoms are seen as separate from or at odds with national and political freedom, then we begin to prioritize our liberty to do whatever we want at the expense of national safety.

Individual freedom is really our freedom to live up to the founding principles of our nation. It’s our freedom to speak and worship and serve our country as we each see fit, and not really the freedom to be lazy and uninvolved and prioritizing our own choices over other people’s choices. It is the freedom to live together as one without having to be the same, not the freedom to push our own ways at the expense of everyone else’s.

Political freedom is our freedom to have a democracy, to be represented accurately in the federal government, and to preserve the individual freedoms we enjoy.

National freedom is the end result of the first two freedoms, because we who value our individual and political freedom will not allow our country to be destroyed by outside forces—or by those Americans who don’t believe in the full triad of freedoms.”

The idea that the Founders did not want us to have a strong government is ludicrous. Their whole aim in breaking away from Great Britain was to create a new kind of government—the government was the point, the goal, the prize, the crowning achievement of the United States. They would create a government that was democratic and representative, strong but flexible, responsive yet authoritative enough to enforce its laws (which would be written by popularly elected representatives of the people). Without that kind of government, there could be no guarantees of life, liberty, or happiness. As Jack Rakove of Stanford puts it in the New York Times article on Allen’s quest to remove the inaccurate period from the Declaration, “Are the parts [of the Declaration] about the importance of government part of one cumulative argument, or—as Americans have tended to read the document—subordinate to ‘life, liberty, and the pursuit of happiness’?”

It takes energy to maintain a fair and free government. Energy on the part of citizens. We are so often lacking that kind of energy, particularly in the new millennium. George Washington warned us in his Farewell Address that the greatest threat to American life, liberty, happiness, and the government that provides them all comes from within America itself:

“The unity of government which constitutes you one people is also now dear to you. It is justly so, for [the government] is a main pillar in the edifice of your real independence, the support of your tranquility at home, your peace abroad; of your safety; of your prosperity; of that very liberty which you so highly prize. But it is easy to foresee that, from different causes and from different quarters, much pains will be taken, many artifices employed to weaken in your minds the conviction of this truth; as this is the point in your political fortress against which the batteries of internal and external enemies will be most constantly and actively (though often covertly and insidiously) directed, it is of infinite moment that you should properly estimate the immense value of your national union to your collective and individual happiness; that you should cherish a cordial, habitual, and immovable attachment to it; accustoming yourselves to think and speak of it as of the palladium of your political safety and prosperity; watching for its preservation with jealous anxiety; discountenancing whatever may suggest even a suspicion that it can in any event be abandoned; and indignantly frowning upon the first dawning of every attempt to alienate any portion of our country from the rest, or to enfeeble the sacred ties which now link together the various parts.”

Washington urges us to love our democracy and our democratic government, and to remember that it is a painfully new kind of government, and there are going to be many people—outside the U.S. and even within it, your fellow citizens—who don’t believe it will really work. They will try to tear it down, and tell you you’re crazy to defend it. You’ve got to remember that being united under your unique government is your greatest treasure. Forget the things that make you different, like religion or customs and focus on what you have in common, what you share that no other people on earth share: a democratic government of the people, for the people, and by the people.

That’s why we are quick to believe there was no period after “happiness” in the original Declaration of Independence. The Founders knew that good, tireless government was the only safeguard of life, liberty, and happiness. As the Fourth of July approaches, we would do well to remind ourselves of that fact.

Impeachment – let the people decide?

Listening to the news on NPR yesterday, we heard this:

HOST: Without being named, what are the president’s defenders saying on the record?

REPORTER: You know, they are saying that this process was flawed, that the president did nothing wrong, that he was fully within the bounds of presidential power and that the articles fall short of any sort of constitutional standard for removal.

But the argument that they are making again and again that they made at the beginning and the end of their arguments before the Senate is that there is an election just nine months away, so why not let the people decide? That’s what Pat Cipollone, the White House counsel, said on the Senate floor:

PAT CIPOLLONE: What they are asking you to do is to throw out a successful president on the eve of an election with no basis and in violation of the Constitution. It would dangerously change our country and weaken – weaken – forever all of our democratic institutions. You all know that’s not in the interest of the American people. Why not trust the American people with this decision? Why tear up their ballots? Why tear up every ballot across this country? You can’t do that.

…remember our post on tyranny of the majority that we keep updating and re-posting every time gay rights are questioned? Hey, we’re posting it again!

Because what Mr. Cipollone suggests is that we bow to tyranny of the majority. He clearly says that if the majority of American voters want to elect a person who will violate our Constitution, we must let them do that. We must “trust them with that decision.” If voters don’t like violations of our Constitution, then they won’t vote for Trump again, and justice will be done.

But that’s not democracy and justice as we have established them in this country. If the majority of the people support injustice, there has to be a way to save the country from them–and there is. It’s called the judiciary, and, in this case, the impeachment process, which is a trial, and therefore overseen by the Chief Justice of our highest court.

If we concede that the majority of voting Americans want injustice (which we at the HP do not concede, but just for the sake of argument), we can’t just say “well, majority rules!” and let it be. The majority does not rule in the United States if they are attempting to institutionalize injustice. If the majority of Americans support a premise and practice that is unconstitutional, they are overruled. Because in the United States, our founding principles must be upheld, even if only by a minority.

In this moment, we must let an impeachment trial decide the matter, not the voters. Even if the majority of American voters went against Trump this fall, it would still be wrong to “let the voters decide.” Majority does not rule–the Constitution rules.

Here’s the original post, once again, ready to be fully applied to the validity of impeachment over election:

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The California Supreme Court’s decision that banning gay marriage is unconstitutional has been met with the by-now common complaint that the Court overstepped its bounds, trampled the wishes of the voters, and got into the legislation business without a permit.

A review of the constitutionally described role of the judiciary is in order.

The famous commentator on American democracy, Alexis de Tocqueville, talked a great deal in his books Democracy in America about the tyranny of the majority. This is when majority rule—the basis of democracy—ends up perverting democracy by forcing injustice on the minority of the public.

For example, slavery was an example of the tyranny of the majority. Most Americans in the slave era were white and free. White and free people were the majority, and they used their majority power to keep slavery from being abolished by the minority of Americans who wanted to abolish it. The rights of black Americans were trampled by the tyranny of the majority.

Before Brown v. Board of Education in 1954, the majority of Americans were fine with segregated schools. They used their majority power to oppress the minority of Americans who were black, or who were white and wanted desegregation.

In each example, the majority is imposing and enforcing injustice which is incompatible with democracy. They are tyrannizing rather than governing.

The judiciary was created to break this grip of majority tyranny. The legislature—Congress—cannot usually break majority tyranny because it is made up of people popularly elected by the majority. But the appointed judiciary can break majority tyranny because its sole job is not to reflect the wishes of the people but to interpret the Constitution.

If the judiciary finds that a law made by the legislature perverts democracy and imposes the tyranny of the majority, it can and must strike that law down. This is what happened in California. The court found that although the majority of Californians (as evidenced by a previous referendum) had voted to ban gay marriage, that majority was enforcing and imposing injustice on the minority. So the court found the ban unconstitutional.

This is not beyond the scope of the judiciary, it’s exactly what it is meant to do.

We heard a commentator yesterday saying the California court should have left the issue to “the prerogative of the voters”. But if the voters’ prerogative is to oppress someone else, then the court does not simply step aside and let this happen.

The same people who rage against the partial and biased justices who lifted this ban are generally the same people who would celebrate justices who imposed a ban on abortion. People who cry out for impartiality are generally only applying it to cases they oppose.

So that’s what the judiciary does: it prevents the tyranny of the majority from enforcing injustice in a democracy. Like it or not, the “will of the people” is not always sacred, and sometimes must be opposed in the name of equality.

Truth vs. Myth: Illegal immigrants must be stopped!

We have reposted this item many times. We never dreamt that we would post it in response to the U.S. government taking children and babies away from their parents, putting them into government holding facilities, losing track of them, and then deporting their parents. And all because the parents crossed the U.S.-Mexico border… well, the government says they are crossing illegally, but it is not illegal to cross that border into the U.S. and claim asylum.

Not everyone who crosses the U.S.-Mexico border is from Mexico; many are from other Latin American nations. Not all claim asylum, but many do claim that they are fleeing their own countries in fear of their lives. To have their children taken from them at the border as a punishment for this—again, it is legal to enter the U.S. without a visa if you are claiming asylum or refugee status—is beyond words. The horror of it is wholescale: thousands of children seized and put into detention, lost in detention, or, even more agonizing, into the foster care system, as if they were orphans, and with the goal of placing them in U.S. families to live for the rest of their lives. It is a legitimate fear that putting these children into foster care is not a stopgap, temporary measure, but a way to forever keep them in the U.S. and destroy their families. It is not unlike kidnapping.

Former acting head of Immigrations and Customs Enforcement under the Obama Administration John Sandweg did not mince words on this:

…A guardian is then appointed to represent the best interests of the child. Meanwhile, the parent is shipped off, let’s say, to Honduras. There they are, they don’t speak English, they don’t have any money to hire a U.S. lawyer, and now their child is caught up in the state child welfare system, where an advocate might argue that it is not in the best interest of that child to be sent back to violence-ridden Honduras, to live in a life of poverty and under threat of gang violence.

It gets very difficult: [since] the parent can no longer appear, then at some point, depending on state laws, parental custody rights are severed, and if the parent can’t appear in state court, which of course they can’t, because they’ve just been deported, or they’re in detention, they run a serious risk of losing their rights as a parent to control where their child goes. I think there’s a very serious risk that of the people who are already deported, they are not going to see their child again any time soon, at a minimum, if not until adulthood.

The horrible irony of people fleeing violence and claiming asylum being arrested and deported, and then forced to sit by while the U.S. government justifies kidnapping their children on the basis that it is granting those children asylum is soul-crushing. Parents who came to the U.S. for asylum are refused, but their children are potentially forcibly detained here on the grounds that they must be provided asylum. Children can be refugees, but not their parents.

In case anyone is wondering, this is not one of the United States’ founding principles of liberty and justice for all. If you counter that a U.S. founding principle does not apply to non-U.S. citizens, you are correct. But you must also see that when the U.S. violates and perverts its moral foundations, U.S. citizens suffer. We become rudderless and immoral. We lower our standards of humanity first by hurting outsiders, then by hurting each other. Then nothing is left. The goal is to accept immigrants and help them to become Americans, not to destroy what it means to be an American. Here’s the original post with an introduction from September 2016:

In light of the continuing legal concern with illegal immigration, most notably the anti-immigrant threats currently being voiced by Donald Trump, we’re re-posting a Truth v. Myth staple on immigration and why it is now so often illegal.

Most of us have ideas on how to fix illegal immigration, but we never stop to ask why illegal immigration is now so common, but never was before. Americans have always tried to stop certain types of immigrants—Irish, Chinese, Jewish, etc.—but you will not find battles over illegal immigrants (except when people from those banned groups somehow got into the country). There was no such issue, really, as “illegal immigration” throughout our long history of immigrants. So why is it such an issue today?

The single answer is that we now make it much harder to become a legal immigrant than we have ever done before. That’s it. It’s not that today’s immigrants are more criminal. It’s not that our own sainted immigrant ancestors were more law-abiding. It’s simply a matter of changing the law to make it harder to become a citizen, a process put in motion during and after WWII.

So here’s the original post, with a few new additions:

Myth: Immigration used to be good, but now it is bad.

Supporting myth: Today immigrants are shiftless, lazy, and/or criminal, whereas they used to be hardworking people trying to make a better life for their children.

“Proof” of myth: Immigrants today don’t bother to learn English, want Spanish to be the official language of the U.S., refuse to become legal U.S. citizens, working here illegally instead, and constantly enter the U.S. illegally without even trying to become citizens because they want a free ride without paying taxes.

You know what we so often hear when Americans talk about immigration now?

1. They support anti-immigration laws.

2. Sure, their ancestors were immigrants, and they’re proud of that.

3. But their ancestors “followed the rules,” and therefore deserved to be here, while

4. Immigrants today have not followed the rules, and therefore do not deserve to be here.

This is a powerful myth. It seems to ring true. But do you know what the “rules” were for immigrants coming through Ellis Island for so many years? Look healthy and have your name listed on the register of the ship that brought you. That was it. “If the immigrant’s papers were in order and they were in reasonably good health, the Ellis Island inspection process would last approximately three to five hours. The inspections took place in the Registry Room (or Great Hall), where doctors would briefly scan every immigrant for obvious physical ailments. Doctors at Ellis Island soon became very adept at conducting these ‘six second physicals.’”

When one of the HP visited the Ellis Island museum in 1991, they saw a film that said you also had to provide the address of a friend, sponsor, or family member who would take you in. And off you went.

So we can’t really hand out prizes to past immigrants who followed those rules. They were pretty easy to follow. If that’s all we asked of Mexican immigrants today, we wouldn’t have illegal immigrants.

Immigrants today are faced with much more difficult rules. In other words, they actually face rules.

Go to Google and type in “requirements for U.S. citizenship.” It’s hard to say how many million pages come up. You petition for a Green Card—or rather, you have a family member already in the U.S. or a U.S. employer become your petitioner, and fill out the visa petition. Your employer-petitioner has to prove a labor certificate has been granted, that you have the education you need to do the job, that s/he can pay you, etc.

Then you’re on the waiting list—not to get a Green Card, but to apply for a Green Card.

One could go on and on. Basically, it’s much harder to get into the U.S. today and to become a citizen than it was when most white Americans’ ancestors came through.

The real problem with immigrants today is the same as it was in 1840: each generation of Americans hates and fears the new immigrants coming in. In the 1850s, the Irish were the scary foreigners destroying the nation. In the 1880s it was the Italians. Then the Chinese, then the Eastern Europeans, then the Jews, now the Mexicans.

Each generation looks back to earlier immigrants as “good,” and views current immigrants as bad. In the 1880s, the Irish were angry at the incoming Italians. In the 1900s, the Italians were banning the Chinese from coming in. As each immigrant group settles in, it tries to keep the next group out.

It’s really time we ended this cycle. Here are some quick pointers:

1. Latin American immigrants are not qualitatively different than previous European immigrants.

2. Spanish-speaking immigrants do NOT refuse to learn English; in fact, the children of Spanish-speaking immigrants are less likely to speak the old language than the children of other groups (that is, more children of Chinese immigrants speak Chinese than children of Mexican immigrants speak Spanish).

3. Your European immigrant ancestors honored nothing when they came to the U.S. but their desire to be here. They didn’t anxiously adhere to “the rules.” They did the bare, bare minimum that was asked of them, which was easy to do.

4. If we reverted to our earlier, extremely simple requirements for entering the country and becoming a citizen, we would not have illegal immigrants. If we choose not to go back to the earlier requirements, we have to explain why.

The usual explanation is that if we made it as simple now as it once was to enter this country and become a citizen, the U.S. would be “flooded” with “waves” of Latin Americans, poor and non-English-speaking, ruining the country. Which is exactly the argument that has always been made against immigrants, be they Irish, German, Italian, Chinese, Japanese, etc. Each group is going to destroy the country and American culture and society. It never seems to happen.

But it might happen now, with Latin American immigrants, not because they will destroy the country but because those in the U.S. who are so afraid of them will rip the country apart trying to keep them out. Taking the long view, I can say there’s hope that that won’t happen. But it will take a good fight to get all Americans to realize that the key to this nation’s success has always been the open-door policy.

Immigration will always be with us—thank goodness! The only informed position on the challenges it poses is a historically informed position.

President Trump cannot fire Robert Mueller

When we decided to write a series on Watergate back in 2014, we did not know how pertinent it would become just three years later.

We re-ran this post in January 2017, in response to the Trump Administration’s sudden firing of acting Attorney General Sally Yates. As we said at the time, “President Trump firing an attorney general who stood up to his unconstitutional requests is all too reminiscent of a horrible 24 hours in our nation’s history, when President Nixon tried to fire his attorney general for refusing to help Nixon break the law. Two attorneys general would resign in what was called the Saturday Night Massacre.”

Today, the deja-vu continues. We’re rerunning our January 2017 rerun of the September 2014 Saturday Night Massacre post with heavy hearts but every hope that most Americans will stand unwavering in support of our democratic process in the face of Trump’s threats to fire the Special Prosecutor of the Russian investigation, Robert Mueller.

If you don’t want to read about the terrible parallel to Watergate, here’s the argument in a nutshell: Trump cannot fire Mueller because Mueller is protected from just that sort of intimidation. The special counsel cannot be fired by the president he is investigating because the president doesn’t want to be investigated. FactCheck.org puts it well:

Because Attorney General Jeff Sessions recused himself from the investigation, the decision to appoint a special counsel fell to Deputy Attorney General Rosenstein. In his order making the appointment, Rosenstein cited federal regulations issued by the attorney general in 1999, 28 C.F.R. § 600.4-600.10. The rules were drafted in the wake of the Kenneth Starr investigation of President Bill Clinton.

According to those regulations, a special counsel “may be disciplined or removed from office only by the personal action of the Attorney General” (or in this case, the acting attorney general). And Rosenstein can’t just do it on a whim, either. According to the regulation, special counsel can only be removed “for misconduct, dereliction of duty, incapacity, conflict of interest, or for other good cause, including violation of Departmental policies.”

In a Senate hearing on June 13, Rosenstein said he alone exercises firing authority, and that he had not seen any evidence of good cause for firing Mueller.

“It’s certainly theoretically possible that the attorney general could fire him, but that’s the only person who has authority to fire him,” Rosenstein said. “And in fact, the chain of command for the special counsel is only directly to the attorney general, in this case the acting attorney general.”

Only the deputy attorney general who appointed Mueller can fire him and only for cause. But Trump could fire the DAG, or order the special-counsel regulations repealed and fire Mueller himself.

That said, let’s revisit Watergate and the Saturday Night Massacre, when the president tried to indirectly fire the special prosecutor:

It’s post 5 in our series on the Watergate crisis, and here we come to the most shocking part of the entire event, which is the Saturday Night Massacre of October 20, 1973. We left off last time with the forced resignations and false confessions of Haldeman and Ehrlichman, and the firing of John Dean for deciding he would tell all he knew to the Senate Watergate Committee. Bear in mind that Dean knew that the original break-in had been carried out by CREEP and approved by former Attorney General John Mitchell, and he knew that the president had ordered evidence to be destroyed and people to be paid off to keep quiet, but he did not know that Nixon had tried to stop the FBI investigation. No one but Nixon, Haldeman, and Ehrlichman knew that. The only way anyone else could find that out was if they listened to the secret tape recordings Nixon made of all of his conversations, including the one we mentioned last time from June 23, 1972—six days after the break-in—in which Nixon told Haldeman to have the CIA director, Richard Helms, call the head of the FBI, Patrick Gray, and tell him to “stay the hell out of this” in the name of national security. Luckily, only a handful of men in Nixon’s administration knew about the tapes. Unluckily for Nixon, one of them told all he knew to the Senate Watergate Committee, on live national TV.

On Friday the 13th, July 1973, White House assistant Alexander Butterfield was asked if there was any type of recording system used in the White House. After some prodding, Butterfield said there was, and that it automatically recorded every word spoken in the Oval Office, Cabinet Room, and Nixon’s private office. Three days later, after the weekend break, Butterfield reiterated this claim. Watergate special prosecutor Archibald Cox subpoenaed Nixon for these tapes. He wanted to listen to them and see if they showed that the president ordered the break-in, had tried to cover it up, or just knew about it. Nixon refused, citing executive privilege and again saying that national security would be damaged if the tapes were made public. Cox said he would only make public information relating to Watergate; if there was none, no part of the tapes would be made public. Nixon still refused and ordered Cox to rescind the subpoena, which Cox refused to do. On Friday, Nixon offered a compromise: he would allow Mississippi Senator John Stennis to listen to the tapes and write a summary of their contents. Cox refused. He did not trust Nixon to give Stennis access to tapes that would incriminate himself. The subpoena stood.

Now the events unfolded that would be called the Saturday Night Massacre, events which threatened the very basis of constitutional law in the U.S. It’s hard to believe that finding out that the president had tried to obstruct a criminal investigation to protect the criminals could be overshadowed by any other of his actions, but what Nixon ordered on Saturday, October 20, 1973 surpasses even that obstruction of justice in its seriousness.

That morning, Nixon told his chief of staff Alexander Haig to call his new Attorney General, Elliot Richardson, and tell him to fire Cox. Richardson had just been appointed as Attorney General by Nixon in April after the “resignation” of John Dean. A few days earlier, on Thursday, Richardson had met with Nixon and learned that he wanted Cox fired if he wouldn’t accept the Stennis compromise. Richardson told the president he felt sure Cox would accept it, but left the meeting already resolved to resign if Cox didn’t. He knew that Nixon would ask him to fire Cox because only Richardson could: as Attorney General, he had appointed Cox as special prosecutor, and only he could fire him. Richardson did not believe the refusal to accept the Stennis compromise was grounds to fire Cox, but Nixon did. After that Thursday meeting, he told Haig “No more tapes, no more documents, nothing more! I want an order from me to Elliot to Cox to that effect now.”

When Haig called Richardson at 7.00 on Friday night to tell him to fire Cox, Richardson refused, saying he would resign instead. As this was happening, Cox (unaware of this call) issued a statement to the press just in time for the evening deadline saying that the president was refusing to comply with a court order “in violation of the promises which the Attorney General made to the Senate” that the Watergate break-in would be investigated thoroughly. Cox’s statement was front-page on Saturday morning, and he was planning to hold a press conference at 1.00. Richardson phoned Cox to tell him what had happened. At the press conference, Cox reminded reporters that only the Attorney General could fire him. Meanwhile, Haig phoned Richardson again and ordered him to fire Cox; Richardson refused. Knowing what would happen next, Richardson met with his Deputy Attorney General, William Ruckelshaus, and told him that he, Ruckelshaus, would be asked to fire Cox once Richardson’s resignation was made public. Ruckelshaus said he would not do it and that he, too, would resign.

Nixon summoned Richardson to his office and told him that if he didn’t fire Cox, Nixon couldn’t meet with the Soviet Premier to work out a solution to the crisis in the Middle East because Brezhnev wouldn’t respect a man who was being publicly defied by a subordinate. Again Richardson refused, and Nixon said “I’m sorry that you insist on putting your personal commitments ahead of the public interest.” Richardson resigned. As Richardson left, Haig was on the phone to Ruckelshaus, telling him to fire Cox. When he balked, Haig barked “Your commander in chief has given you an order! You have no alternative.” Undaunted, Ruckelshaus replied, “Except to resign”, which he did. Finally, Nixon sent a limousine to pick up Solicitor General Robert Bork from his home and bring him to the White House. There, Nixon told him to fire Cox. He had a letter of dismissal ready, waiting for Bork’s signature. Intimidated, Bork signed it. Nixon told him, “You’ve got guts.”

At 8.25 that evening, White House press secretary Ron Ziegler held a press conference announcing the resignations of Richardson and Ruckelshaus and the firing of Cox, saying “the office of the Watergate Special Prosecution Force has been abolished as of approximately 8 PM tonight.”

The nation was shocked. The way they experienced it, they woke up to read Cox’s claim that the president was refusing to obey a court order. Then they watched his press conference at 1.00 PM where he outlined his rightful claim for the tapes. Then they heard an 8.25 PM press conference saying that Cox, Richardson, and Ruckelshaus were all fired, and that the president had declared the Watergate investigation over. It was abundantly clear that Nixon had eliminated three men whom he was afraid of—what was he afraid of? What did he think they would discover if they had the tapes? And more importantly, would the president’s illegal, unconstitutional firing of the special prosecutor be allowed to stand? was the president above the law? Could he do whatever he wanted, no matter what? As commander in chief, if he committed a crime, did the American people “have no alternative” but to let him do it, and to quietly accept an imperial presidency?

The name “Saturday Night Massacre” may seem overdone—like the “Boston Massacre”, in which only five people died. But what was being massacred was the Constitution, separation of powers, and the rule of law that said that in the U.S. no one, no matter their position, is above the law. The coverage on the news that night reiterated this perception of danger:

John Chancellor, NBC News: Good evening. The country tonight is in the midst of what may be the most serious Constitutional crisis in its history. The President has fired the special Watergate prosecutor, Archibald Cox. Because of the President’s action, the attorney general has resigned. Elliott Richardson has quit, saying he cannot carry out Mr. Nixon’s instructions. Richardson’s deputy, William Ruckelshaus, has been fired.

Ruckelshaus refused, in a moment of Constitutional drama, to obey a presidential order to fire the special Watergate prosecutor. And half an hour after the special Watergate prosecutor had been fired, agents of the FBI, acting at the direction of the White House, sealed off the offices of the special prosecutor, the offices of the attorney general and the offices of the deputy attorney general.

All of this adds up to a totally unprecedented situation, a grave and profound crisis in which the President has set himself against his own attorney general and the Department of Justice. Nothing like this has ever happened before.

Nothing like this had ever happened before. Nixon had thrown down a gauntlet to the nation: you must accept my power to live above the law. I will not be questioned. How would the nation react?

And now back to the present, February 2018:

Just as members of our federal government rose up to save the Constitution and the United States in 1973, we must fight for our system of government, which explicitly says the president is not above the law. We, the people, do have “an alternative” if a president breaks the law—we impeach that president. Nixon’s actions posed “a grave and profound crisis”; so do Trump’s. How will the members of our federal government act in 2018?

The Obama farewell address: advice from another world?

At long last we wrap up the close reading of President Obama’s farewell address that we began on January 13! We, like most of the nation, have been waylaid and distracted many times since then by the almost daily, certainly weekly news bulletins from Washington alerting us to almost every conceivable type of crisis or question or misstep arising from the Trump administration.

Five months into that administration, we begin to wonder if it serves any purpose to follow all those bulletins. What good does listening to accounts of our Constitution being violated, our national commitment to making liberty and justice for all a reality being ridiculed and undermined, or our president acting like a king do? What action can we take? Do marches work in the long term? Petitions? Shouting matches at town hall meetings? Jokes on late-night talk shows?

One of those things does work, and it’s nice that it’s the town hall meetings. On this site that so often discusses the Puritans, creators of the American town hall and town hall meeting, it’s good to be able to join with our last president in his optimistic view of the future by recommending a return to something the Puritans valued deeply: taking right action.

In this case, it’s political action. As those Americans who believe our system of government—that any system, almost any kind of government—is the problem and not the solution, a hindrance at best and a trap at worst, attempt to dismantle it, we have to step up to keep it alive. Participate in local government. Vote, attend town hall meetings, go to candidate information sessions, learn how your government is supposed to work. Keep track of your state government. Write or call the people you elect to get information on how they plan to vote on upcoming legislation. Vote. Get referenda or other popular, grass-roots legislative change engines running if you need to. Do the same for your federal government.

This can be exhausting. Many Puritan men who were full church members and thus entitled to vote and run for political office chose never to become freemen and do so. (Freeman was their term for a full [male] citizen.) They knew how much time it took. Going to meetings after work is tiring. People with families may struggle to do it. Taking time out of the weekend is challenging.

But we were never so desperately in need of our democracy as we are now. So answer the call to right action. Be represented in our representative democracy. Choose the optimism Obama sent as his final message, the message that says if we remain inside our government, if we are its engine, we keep it alive and we keep it honest. Don’t let those Americans who break the government and then say we should throw it out because it’s broken achieve that self-fulfilling prophecy. Don’t wait for Democrats to retake the House and Senate; this is just an aggravation of the partisanship that’s killing us. We need to find ways to unite. Cross as many bridges as you can to create unity behind the real American identity, which is ever-expanding justice, liberty, and the common good.

We’ll finish with a quote from John Adams to motivate us:

There is nothing which I dread so much as a division of the republic into two great parties, each arranged under its leader, and concerting measures in opposition to each other. This, in my humble apprehension, is to be dreaded as the greatest political evil under our Constitution.

Go unite our states.