Archive for the ‘Law’ Category

Failure of Campaign Finance Reform

Sunday, August 29th, 2004

It was not as if both the circumvention of “campaign finance reform” and the effect of this purported reform on the political process had not been foretold. When Congress passed the McCain-Feingold Campaign Finance law and when the political parties, as a consequence, were financially emasculated, two things happened. First, those who wanted to exercise their free speech rights and influence the political process, by using their own money to fund political causes, found other modalities to join together and organize. Second, the ability to control their own political message moved away from candidates and parties to other, usually more extreme groups. As a consequence, the electorate has become more polarized.

Section 527 of the Internal Revenue Code allows independent groups to accumulate unlimited amounts of money for the purpose of voicing their opinions, so long as these organizations do not explicitly call for the election or defeat of a candidate. Of course, one can directly influence an election without specifically calling for the defeat or election of a particular candidate. The only way campaign finance limitations can pass constitutional muster under the current Supreme Court, is to argue that there is a strong public interest in avoiding political corruption. As a consequence, independently rich people can finance their own campaigns irrespective of campaign finance laws; they cannot corrupt themselves. This puts the less affluent at a distinct disadvantage.

If a campaign finance law is written too broadly, then it becomes harder to argue that the law is only avoiding the appearance of corruption and is not just limiting inconvenient speech. If such a law is written more narrowly, it must allow alternate avenues for political speech. Hence, money flows to these “527” groups.

These 527 groups tend to attract the most passionate and sometimes the most extreme partisans. Unlike parties that try to field candidates across the entire country, and, therefore, tend to eschew the most extreme viewpoints, these 527 groups are narrowly focused institutions who care less for party affiliation and more for ideological purity. As money and speech flow to these outside groups, the moderating and ameliorating influences of traditional political parties attenuate.

In the current election cycle, we now have the insertion of millions of dollars through these groups. So long as these groups on the Left were out spending groups on the Right by six-to-one and so long as their ads suggested that Bush was lying to the American people, the main stream press did not seem too concerned. However, when a modestly-funded group of Vietnam veterans challenges Democratic challenger Senator John Kerry’s description of his Vietnam service, the world wrings its hands about the pernicious influence of these independent groups. Republican Senator John McCain and, to his discredit, President George Bush are pushing to limit 527 groups. At the same time, the Kerry campaign is mounting its own effort to silence inconvenient dissent, by trying to persuade publishers not to publish the book Unfit for Command. Politicians should rarely be trusted to determine which speech and expression are permissible.

For the purposes of argument, let us assume that those veterans who are now criticizing Kerry are mean-spirited ideologues who hate their wives and kick their dogs, the ethos of a free society still grants them the same permission to speak as billionaire George Soros and his Leftist followers. Seeking additional ways to limit 527 groups either will not succeed or the effort will limit First Amendment rights.

Perhaps the only way to restore the moderating influence of political parties is to abandon the current regime of campaign finance reform, save for the public reporting of donors.

Why America Slept

Sunday, January 4th, 2004

President John F. Kennedy’s senior thesis at Harvard University eventually grew into the short book Why England Slept. It explained how the enormous human losses of World War I cemented the minds of many in England, especially in the intellectual classes, into a hard pacifism of denial. English leadership slept while the German military under the Nazis grew well past that necessary for defense. Even when slightly awakened by the German threat against Czechoslovakia, it was possible to accept verbal assurances from the Nazis, declare “peace in our time,” and fall once again into a blithe slumber until crisis made sleep impossible.

Using that situation as a metaphor for our current one, Gerald Posner’s Why America Slept explores how it was possible for America to largely ignore the grave and gathering threat of Muslim extremism. Like the English exhausted after World War I, the West and particularly the United States, after the end of the 50-year Cold War felt entitled to pull away from international matters.

Posner’s tale takes us through the administrations of Ronald Reagan, George Bush, Bill Clinton, and George W. Bush. When Ronald Reagan withdrew troops from Lebanon after over 200 American marines were killed by a suicide bomber, anti-Western forces in the Middle East began to believe that America was a paper tiger, a degenerate colossus unwilling to act even in its own self interest. This notion was amplified during the Clinton Administration that was unwilling to take meaningful forceful action when a former American president was targeted for assassination, when American soldiers where ambushed during a humanitarian mission in Somalia, and when 17 sailors on the US Navy’s Cole were killed by a explosives-laden small craft.

Some of the reluctance to deal with Islamic extremism was a consequence of genuine efforts by the Clinton Administration to break the impasse between Palestinians and Israelis. As former Clinton political advisor Dick Morris explained, “In Bill Clinton’s epoch, terror was primarily a criminal justice problem which must not be allowed to get in the way of the `real’ foreign policy issues.” According to Posner, “Clinton rejected efforts to name Hamas as a terror organization for fear it might upset” Middle East negotiations. Vice President Al Gore led a commission on aviation safety and security that recommended dozens of changes, while Clinton “made no effort to implement any of the suggestions, considering them too disruptive to travel.”

This focus on a criminal justice approach explains why at least two (and perhaps more) opportunities to apprehend Osma bin Laden were squandered. According to Posner, even Clinton acknowledges that the failure to seize bin Laden was the biggest mistake of his Administration.

Perhaps most discouraging was failure after failure by the FBI, CIA, and INS in protecting the homeland. Part of this was associated with constraints by Congress imposed in the early 1970’s and further constraints that emerged as a consequence of the Iran-Contra scandal. The INS had plans to keep track of people entering the United States on student visas that might have netted some of the September 11th hijackers. These plans were circumvented when American universities, that earn $11 billion dollars a year from 550,000 foreign students, refused to cooperate with the program.

The FBI was particularly inept as middle-level management fear of failure or criticism allowed the FBI to ignore key signs that might have given us a shot at preventing the attacks of September 11. A flight school instructor in Minneapolis became suspicious when student Zacarious Moussaoui was only interested in how to steer planes and how much damage a 747 could cause if it crashed into anything. The instructor notified the local FBI and Moussaoui was detained for visa violations. The local FBI contacted the CIA and found that the French were interested in Moussaoui as a potential airplane hijacker. When local FBI agent Coleen Rowley contacted the FBI in Washington for a warrant to search Moussaoui’s computer, FBI headquarters, misinterpreting their own rules, dismissed the request. Instead Rowley was reprimanded for contacting the CIA without going through channels. According to Posner, if Moussaoui’s computer had been searched, key clues that might have helped prevent 9/11 would have been obtained. Given the timing, in all likelihood, the attacks of September 11th would have still have happened, but we “could have gotten lucky” and possibly managed to stop them

When the Bush Administration arrived in 2001, they too were inclined to focus on domestic issues much as the Clinton Administration had. Indeed, Bush boasted a less interventionist and humbler foreign policy, disinclined to engage in the same nation building efforts that Clinton championed in Bosnia. This passive foreign policy is at odds with the caricature of a Bush committed to going after Iraq to complete his father’s unfinished business. At the time of the 9/11 attacks, the new FBI Director, Robert Mueller, had just assumed office, the CIA was run by George Tenet, a Clinton appointee, and National Security Advisor Condoleezza Rice was just tasked with determining what was happening domestically with Al Qaeda. With regard to terrorism, the Bush Administration did not hit the ground running when they assumed office.

It is bad enough when somnolent policies or bureaucratic inertia allow nefarious terrorists to plan and execute a large-scale terrorist attack on US soil. Those are sins of omission. It is quite another thing when ostensible friends like the Saudis work against American interests. The Faustian bargain the Saudis made with Al Qaeda was to provide financial support in exchange for Al Qaeda refraining from attacks on Saudi soil. Recent attacks in Saudi Arabia suggest that this bargain has collapsed.

On March 28, 2002, seven months after the attacks of September 11, US Special and Pakistani forces captured Abu Zubaydah, one of Al Qaeda’s top leaders. After capture, Zubdaydah was uncooperative.

One method used to break the will of a captured prisoner is to fool the prisoner into believing that he is being placed into the custody of another country; a country decidedly pre-Miranda in its interrogation techniques.

Using US soldiers fluent in Saudi-accented Arabic, Zubaydah was convinced that he was transported into Saudi custody. Rather than becoming apprehensive when Zubaydah believed he was alone with Saudis out of ear shot of Americans, he attempted to play his “Get Out of Jail Free” card. Zubaydah asked his supposed Saudi jailors to contact Prince Ahmed bin Salman bin Abdul-Aziz, a nephew of King Fahd. Suddenly, Zubaydah was a fount of information as he tried to persuade his captors that he indeed did have high level benefactors. Zubaydah explained how Prince Ahmed and Mushaf Ali Mir, chief of Pakastani intelligence, both knew an attack was scheduled for September 11, although they did not know the details of the plot.

Of course, when confronted, the Saudi and Pakistani governments denied helping Al Qaeda. However, four months later, Prince Ahmed died of a heart attack at the age of 43. Another Saudi cited by Zubaydah died in a car accident and yet another “died of thirst” in the dessert. Pakistani Mushaf Ali Mir and a plane load of associates died in a plane crash a little while later. Posner suggests that these deaths were not coincidental.

Although Posner’s book is disheartening, it also offers hope. The terrorists who carried out the September 11 attacks, were not particularly clever. Any number of relatively small changes in homeland security would have made it much easier to track and capture these terrorists. Now that we have been re-awakened, we must not be lulled to sleep once again.

A Little Less Free

Wednesday, December 31st, 2003

It has been said that here are really only two choices with respect to campaign finance reform. Either such “reforms” will be ineffective as people and associations find alternative routes to convey their message and ideas, or they will violate First Amendment protections. Campaign finance reform cannot be successful in its own terms unless there are some messages that people and groups cannot convey under a reform regime that they can now.

In upholding key provisions of the Bi-partisan Campaign Reform Act (BCRA) in McConnell v. Federal Elections Commission (FEC), the US Supreme Court has managed to whittle away at the First Amendment. This is especially true with respect to the provision that prevents third parties from running ads critical of candidates within 60 days of an election.

The Constitution is very unequivocal. The First Amendment explicitly states that “Congress shall make no law … abridging the freedom of speech …or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” It does not say that these rights can be abridged, limited, or constrained if convenient of if some other government purpose is at stake. Usually limitations, if they are upheld at all, must pass severe tests.

There are some forms of expression which fall outside of protected speech. For example, it is constitutional to prevent the announcement of secret troop movements if such an announcement presents a “clear and present danger.” This is a very high standard and does not prohibit even publication of all classified material. The US Supreme Court upheld the publication of Pentagon Papers because the standard is not met.

Other times, governments are allowed to limit the “time and manner” of speech in the name of other government priorities. For example, the National Park Service may grant licenses for protests on public property as a way to address concerns of public safety. However, any such restrictions must be generally applied and must be content neutral. However, the BCRA targets particular speech. It bands the purchase of broadcast “electioneering” ads within 60 days of an election. Such speech is defined as any speech that “refers to a clearly identified candidate for federal office.” There are no restrictions on other types of speech. The content neutrality test is not met.

Moreover, in weighing whether time and manner provisions curtail First Amendments rights, courts must apply “strict scrutiny.” Any time and manner restrictions must serve a compelling interest and must impose the minimum restrictions possible. The Court realized that the under such standard, BCRA would not survive. Instead, in McConnell v. FEC, the majority said it could bypass the necessity of strict scrutiny on First Amendment restrictions to allow Congress “to protect the integrity of the political process.”

This could represent the first step in greater erosion of First Amendment protection. The goal of protecting the “integrity of the political process” is sufficient loose to allow all manner of mischief. Might a future Congress decide to restrict ads that mention a candidate 90 or 120 days before an election instead of just 60 to protect the “integrity of the political process?” Might a future Congress ration the number of press ads, fliers, or e-mails that could advocate the election or rejection of a candidate to protect the “integrity of the political process?” How could this standard be limited to broadcast ads? What if in the future most people receive most of their information from the Internet? Indeed, the BCRA limits communication that is sent via “broadcast, satellite, or cable” and it is not hard to stretch this to cover the Internet. Under the vague standard of protecting the “integrity of the political process” there is no principled way to limit Congress from constraining political spending and hence speech on anything from the Internet to bill boards.

The saddest point is that, if anything, protections on political speech should enjoy the highest level of protection. Despite any positive social consequences that might accrue from limiting simulated child pornography or sexually explicit programming on cable broadcast, the US Supreme Court has accorded these forms of expression First Amendment protection. The vital public good of unrestrained speech is so valuable even these vulgar and relatively unimportant expressions are not balanced against any positive social good that might accrue from even modest limitation of these forms of expression. How much more important must be political speech; speech the First Amendment was designed to protect? Apparently, such speech is not very important to this Court.

The majority in this case tries to avoid bumping against the walls of First Amendment protections by arguing that no speech is being limited, only spending on the means to procure such speech. However, the means to speech must be defended if speech is to be protected. Except by getting up on a soap box (assuming the soap box is free) and orating or handwriting a pamphlet (on free paper) any speech requires the interaction of people and that interaction is often mediated by money. As Justice Antonin Scalia in his dissent explained: “An author may write a novel, but he will seldom publish and distribute it himself. A freelance reporter may write a story, but he will rarely edit, print, and deliver it to subscribers. To a government bent on suppressing speech, this mod of organization presents opportunities: Control any cog in the machine, and you can halt the whole apparatus. License printers and it matters little whether authors are still free to write. Restrict the sale of books, and it matters little who prints them.”

The Founding Fathers would have been familiar with such circuitous methods to limit expression. That is why the First Amendment was so categorical: to prevent the very sort of usurpation of freedom endorsed by the Court in this decision. The Stamp Act of 1712 in Great Britain applied a tax on newspapers resulting in increased prices and decreased circulation. This was done with the express purpose of punishing and limiting negative coverage. Under the jurisprudence of the present Court, freedom of speech or of the press was not being regulated because the economics of speech were constrained, but not necessarily the content. When Great Britain applied similar legislation to the Colonies in Stamp Act of 1765, it probably hastened the American Revolution.

The BCRA may have been passed under the auspices of attempting to curb corruption, but its true intent is to curb speech, particularly speech directed against incumbents. In explaining the need for the BCRA Senator Barbra Boxer of California complained that “so-called issues ads are not regulated at all and mention candidates. They directly attack candidates without any accountability. It is brutal … We have an opportunity in the … [BCRA] to stop that…” It is a measure of how drug of campaign finance reform has so numbed the mind of a Senator that she can even utter the words “regulate” and “issue ads” in the same sentence. Clearly speech, i.e., critical political speech is what they are trying to regulate.

If Congress were really concerned about the effects of corruption, they would have not have constrained non-profit corporations like the National Rifle Association or the American Civil Liberties Union. Non-profit organizations are not usually looking for graft but to “petition the Government for a redress of grievances.” If Congress were concerned about corruption, why are third parties unassociated with political parties or candidates so regulated 60 days before an election.

Indeed, the proposition that money induces corruption itself is not borne by the facts. Usually money follows candidates with certain positions rather and driving candidates to other positions. A recent study by Ansolabehere et al. of the Massachusetts Institute of Technology published in the Journal of Economic Perspectives demonstrates that “campaign contributions as a percent of GDP [Gross National Product] have not risen appreciably in over 100 years — if anything, they have probably fallen” and “that when one controls for unobserved constituent and legislator effects, there is little relationship between money and legislator votes.” They found that “Legislators’ votes depend almost entirely on their own beliefs and the preferences of their voters and their party. Contributions explain a miniscule fraction of the variation in voting behavior in the US Congress.”

The final principle of campaign finance reform that appears always to be true is that laws will be so written as to increase the power and security of those writing the bills: incumbents. Incumbents enjoy natural advantages. They usually have high name recognition and their duties require them to be constantly in the public eye. It is a conventional wisdom for those practiced in the martial arts of electioneering that challengers often have to spend substantial sums just to achieve the same name recognition as incumbents. The more speech is limited, even if it is limited even-handedly, the more incumbents are protected from accountability. In the short run, this will benefit Republicans at the national level, but only at the cost of liberty. One day Democrats may enjoy a majority of incumbents and Republicans will suffer a similar fate. It seems that Democrats were the most fool hardly. They sacrificed political liberties without even the advantage of temporary electoral benefit.

BCRA also increases the power of the major media, because they will now alone be the filter of campaign messages, particular in the last 60 days of a campaign when independent ads by third parties endorsing or criticizing candidates cannot be purchased. It is ironic that the press that enjoys the freedom accorded by the First Amendment were among the most vocal proponents of limiting the speech of others.

The media fail to appreciate that there is no principled distinction between limiting third party from “electioneering communication” and limiting similar expressions from the press. In name of protecting the “integrity of the political process,” why could not Congress limit editorials by the press 60 days before an election? If not, could not wealthy corporations and individuals purchase media corporations and use them for electioneering. Indeed, in the early days of the republic, newspapers where generally organs of political parities.

Congress was irresponsible in passing BCRA, but sometimes Congressmen are like lemmings following the popular lead of the press. After all, at best they are only vote in 535 and can separate themselves emotionally from responsibility for their actions. Five of the nine justices on the Supreme Court should now be embarrassed by their complicity in limiting speech. We can only hope this aberration will be undone in some future decision when the Court is compelled to revisit the issue as Congress becomes more emboldened to fend away criticism via legislation. The severest criticism should be leveled at President George W. Bush who probably in his heart of hearts believed the BCRA was unconstitutional. He shirked his responsibility to “preserve and protect” the Constitution. He hoped that the courts would be shield him from the responsibility of taking the unpopular action of vetoing the legislation. He knew better, but did not act.

Disciminating Against Religioius Instruction

Sunday, December 7th, 2003

James G. Blaine was a Republican Speaker of the House of Representatives in the late 1800’s who tried to amend the US Constitution to forbid the states from funding “sectarian” institutions. At that time the term “nonsectarian” did not carry the connotation of “secular” as it does now. The Protestant majority believed that “sectarian” described groups out of the Protestant main stream. Many were concerned that state funds might indirectly aid Catholics who were establishing their own schools to avoid the Protestant-centric instruction common at the time. Blaine’s amendment to the US Constitution managed to pass in the House, but then died when if failed to garner the super majority required in the Senate. Nonetheless, Blaine used his political influence to urge some states to pass similar amendments and to insist that as new states enter the union they attach Blaine amendments to their constitutions.

One such amendment is incorporated in the constitution of the State of Washington. It is far more restrictive than the US Constitution and explicitly states that “No public money or property shall be appropriated for or applied to any religious worship, exercise for instruction, or the support of any religious establishment.” The question the US Supreme Court is taking up in the case of Locke v. Davey is whether the prohibition is written so broadly that it infringes on the “free exercise” clause of the First Amendment.

This case began when Joshua Davey was granted the Promise Scholarship by the State of Washington. The scholarship was granted on the basis of academic excellence and need. The scholarship was valid for any field of study save one, the study of theology taught from a religious perspective, {\it i.e.,} instruction that “resembles worship and manifests a devotion to religion and religious principles in thought feeling, belief, or conduct.” The limitation on the scholarship was consistent with the state constitution and relevant state law. Davey was forced to forego the scholarship. Nonetheless, Davey was convinced the restrictions violated his First Amendment rights. If Davey were willing to fudge a little on his course of study, he probably could have managed to study the courses he wanted to and still retain the scholarship. Instead of sacrificing his integrity, he sued.

Davey lost at trial. However, the Ninth Circuit Court of Appeals, the notorious Circuit Court famous for striking down the use of “under God” in the Pledge of Allegiance and the Circuit Court with dubious distinction of having its decisions overturned by the US Supreme Court more frequently than any other Circuit Count, surprisingly ruled in favor of Davey. Wanting to retain the prohibition against the use of scholarship funds for religious study, the State of Washington asked the Supreme Court to review the case. The case is now under consideration.

The question boils down to whether Washington’s Constitution is so restrictive that it violates the US Constitution’s free exercise clause of the First Amendment. Case law is clear. If state law is more restrictive of individual liberties than US Constitution, state law must yield.

The previous jurisprudence of the Supreme Court suggests that any law that makes any classification based on religion must pass strict scrutiny. In Rosenberger v. University of Virginia, the Court found that the University of Virginia could not deny funds to a student religious group when it granted funds to other student groups. Indeed, treating religious groups differently in this case was tantamount to stigmatizing religion, when government’s role should be one of neutrality. The Court concluded that no reasonable person could conclude that the funding of the student led group constituted an endorsement. Will they draw a similar conclusion in the Locke v. Davey case?

The case if full of ironies. The American Civil Liberties Union (ACLU), which usually beats its chest about the necessity of tolerance for minorities, in its amicus curie brief before the Court is siding with the State of Washington and the Blaine Amendment originally motivated by intolerance of Catholics. It suggests that the ACLU position is more reflexively anti-religious than based on a principled understanding of the First Amendment. On the other hand, Conservatives who are usually sympathetic to state autonomy are seeking to use the Federal Courts to override state action. It sometimes seems that the arguments about state versus federal rights is based less on a thoughtful theory of federalism, on more on whether the state or federal government happens to be on the favored side the issue.

Not surprisingly, Court handicappers believe the case might hinge on the vote of Sandra Day O’Connor.

Imperial Judiciary Decides on Religious Instruction

Sunday, November 23rd, 2003

Constitutional democracies and their associated individual liberties can be buttressed by the force of written law, but ultimately the people and those who are entrusted with leadership in democratic institutions must respect individual liberties. No dam of written words can stand indefinitely against the perpetual force of individual and collective actions undermining individual liberties. The problem is that it is natural for human beings to desire outcomes some so badly that they rationalize ignoring individual rights. Honoring the rights of others rests on a respect and tolerance for the capacity of others to decide for themselves, even when we disagree. Tolerance can only be a virtue if practiced with respect to activities with which there is strong disagreement.

This natural tendency to ignore individual liberties in the pursuit of what some consider laudable goals accounts for the erosion of Fourth Amendment protections in pursuit of the War on Drugs and the sacrifice of First Amendment protections at the altar of campaign finance reform and abortion rights. To this we can now add circumscription of religious freedom in pursuit of the gay rights agenda.

Denver District Court Judge John W. Coughlin is probably a nice enough fellow who, I imagine, fancies himself as a compassionate modern-day Solomon adjudicating thorny issues. However, there are places that not even judges should intrude and Coughlin has taken it upon himself to control the religious instruction a parent provides her child.

It all started about eight years ago when Dr. Cheryl Clark adopted a little girl to raise with her lesbian partner Elsey McLeod. In 2000, Clark converted to Christianity and left the relationship, leaving the disposition of the child a point of conflict. Since Clark had been the only one to officially adopt the child, it would seem that McLeod had no parental rights whatsoever. Clark voluntarily offered visitation privileges, but McLeod sued for joint custody.

Judge Coughlin expanded a legal doctrine usually reserved for abandoned or neglected children who have been cared for by a third party. Clark declared that McLeod was a “psychological parent” who was entitled to share custody and equal parenting time. This decision represents an interesting issue in its own right. A principled extension of Coughlin’s jurisprudence would confer equal parental rights to a live-in boyfriend who neither sires nor adopts a child. However, for our purposes here, let us concede McLeod’s parental rights, regardless of serious reservations concerning the legal principle applied.

Given that McLeod and Clark have radically divergent religious views, Coughlin granted Clark authority over the young girl’s religious instruction. Coughlin overstepped his authority when he instructed that Clark, “make sure that there is nothing in the religious upbringing or teaching that the minor child is exposed to that can be considered homophobic.” Clark’s order was a presumptuous and vague injunction preventing Clark from exercising her First Amendment religious privileges. “Homophobic” itself is a problematic term. The term suggests fear but has been pulled and stretched to apply to anything that does not strictly conform to the gay rights agenda.

It is not uncommon in divorce cases for judges to constrain a custodial parent from disparaging the other parent. There is no indication that Clark made a point of disparaging her former partner, but even if she had, the restriction on religious instruction exceeds the judge’s constitutional authority. Consider the logic of the principle Coughlin is applying. If one parent divorces another for infidelity, does that mean that the custodial parent cannot attend or provide religious instruction to the child in a church that honors religious prohibitions against infidelity, lest the non-custodial parent would be indirectly cast in an ignoble light? If a non-custodial parent is a soldier, does that give a judge the authority to instruct a custodial parent to not attend a pacifist church? How far will judges like Coughlin go in deciding upon the specific religious doctrines that are suitable for instruction?

This case is on appeal. The US Constitution can only protect us to the extent that government institutions, particularly the Courts, honor constraints on arbitrary government power. Judge Coughlin’s ruling is an example of a good person yielding to the temptation of conforming to popular prejudices.

Dealing with Combatants in Guantanamo

Sunday, November 16th, 2003

One sometimes wishes that the Left would lavish a proportional amount of attention on the 11 million prisoners suffering under Fidel Castro as the warden of an entire island as they do to the 660 prisoners held at the US Base in Guantanamo, Cuba. In the last Administration, the Left glowed with smug satisfaction when the only one forced by the United States to enter Cuba was a young boy at gun point. But that was another issue for another time.

What is the appropriate way of dealing with individuals captured on the battlefield in Afghanistan and now detained at Guantanamo? The laws of war were agreed to in an age when powers, especially European powers, fought pitched battles between groups of soldiers. The rules specifying the treatment of captured combatants arose in a context of a clearer separation between soldiers and civilians.

Soldiers are afforded immunity from normal civil laws against killing and destruction. In exchange for this immunity, they are also liable to be the indiscriminate targets of other soldiers. Under the rules of war, civilians are also protected. They are not normally the objects of attacks. This is not to say that civilians are never killed, but under the rules of war, they are not to be the deliberate objects of aggression. When these two categories get blurred, risks increase for both soldiers and civilians, particularly civilians. If captured, soldiers become liable for criminal sanctions. If civilians are viewed as combatants then the dangers to those civilians that do not participate in aggression grows as it becomes more difficult for regular soldiers to distinguish combatants from civilians.

Nonetheless, over time it has become clear that some civilians do join in battle as irregulars. This was a particular problem in the US Civil War when the distinction between civilians, militia members, and soldiers blurred. Even regular soldiers were not always properly uniformed. According to Daniel Moran of the Center for Contemporary Conflict, the Union under the direction of Columbia University law professor Francis Lieber formulated the “Lieber Code.” “It declared that civilians who had organized themselves into `free corps’ in order to resist advancing Union forces should be treated as combatants, even if not in uniform. Clandestine violence by individuals remained subject to summary justice, however, as did any form of civilian resistance once an occupation had been established. ”

This distinction has been recognized and given international sanction in the Geneva Accords, Convention III Relative to the Treatment of Prisoners of War, (1949). Not only are uniformed soldiers to be accorded prisoner of ware status, so too are journalists and service personal, like truck drivers who service the soldiers.

“Members of other militias and members of other volunteer corps ” [when captured are to be treated as prisoners of war] … “provided that such militias or volunteer corps, including such organized resistance movements, fulfill the following conditions:

  • that of being commanded by a person responsible for his subordinates;
  • that of having a fixed distinctive sign recognizable at a distance;
  • that of carrying arms openly;
  • that of conducting their operations in accordance with the laws and customs of war.”

The Taliban soldiers and members of Al Qaeda have clearly not conformed with the last three conditions and have probably forfeited their right to prisoner of war status.

There really are two choices for the US. The Guantanamo detainees are either civilians or combatants, legal or not. If we treat them as civilians they would have to go through the judicial process and be prosecuted as criminals. This option would have two down sides. It would impose a large prosecutorial burden on the US. Were the US to impose punishment on what others might see as prisoners of war, it could also open the US for criticism. If captured, our soldiers might then be treated as criminals rather than combatants. So the continual treatment of these detainees as prisoners of war, perhaps indefinitely, would seem to be the appropriate course. Of course, there are some other issues. Under prisoner of war status for these irregulars, is the US required to make an accounting of prisoners and to whom? There is no formal government to make a report to. Could such an accounting provide important intelligence to Al Qaeda that relies exclusively on intelligence and deception?

Article I, Section 8 of the US Constitution grants Congress the power “To define and punish piracies and felonies committed on the high seas, and offenses against the law of nations.” They should exercise this authority. Although the Administration would certainly balk at any formal procedure for dealing with the irregular prisoners of war that might limit their discretion, Congress should statutorily spell out procedures for dealing with such irregular prisoners. The military has obviously been working out an ad hoc set of procedures. Statutory measures would protect the military from charges of arbitrariness and emphasize American commitment to the rule of law.

The Supreme Court by the Numbers

Sunday, November 2nd, 2003

Statistical analysis has been successfully applied to all manner of social issues from demographics to economics. The Oakland Athletics and the Boston Red Sox have even demonstrated that breaking baseball down to the numbers can help compensate for a limited player payroll. It is also possible to misapply statistical analysis to mislead. Sometimes this is done in error, sometimes with a deliberate intention to deceive. Public opinion polls are perhaps the most common way to lend a patina of statistical certainty to partisan persuasion. Joel Best has even written a book, Damned Lies and Statistics: Untangling Numbers from the Media, Politicians, and Activists. Hence, when someone successfully and honesty applies information theory to a political question it deserves special attention.

In June of this year in an article in the Proceedings of the National Academy of Science , Dr. Lawrence Sirovich of the Department of Biomathematical Sciences at the Mount Sinai School of Medicine attempted to mathematically characterize decisions by the second William Rehnquist Court. This Court is comprised of the members since the last appointment to the Court of Stephen Breyer in 1994 by President Bill Clinton. Sirovich included in his analysis only those decisions for which there were nine clear separate decisions. Some cases are just issued “by the court” with no delineation of the vote. In other cases, one judge may have recused himself or herself. In still other cases, judges may split their decision with respect to different parts of a case. In all, he retained about 70% of the cases.

Sirovich then considered two possible models of the court: an “omniscient” court and a “platonic” court. In the omniscient limit each judge knows the appropriate outcome and all nine judges arrive at the same decision. All court decisions are then 9-0 judgments. In the opposite, platonic limit, all the cases are extremely close and the likelihood of each judge voting a particular way is 50%. There is no way to predict which way a judge will vote on a platonic court. Of course the real statistics lie somewhere in between these extremes.

Nonetheless, it is remarkable that 47% of the Rehnquist Court’s decisions are unanimous 9-0 judgments, reflecting a tendency to an omniscient court. If the issues in this many cases are so clear that the Court has no difficulty arriving at a unanimous conclusion, it is a shame that these cases have to be adjudicated by the Supreme Court.

Not surprisingly justices have ideologies and perspectives that force them, like grapes, to group into bunches. It is no secret that Justices Antonin Scalia and Clarence Thomas concur 93% of the time. Of course, this includes the 47% of the time that all the Justices agree. This common Scalia-Thomas agreement has led to some off-color jokes about how Thomas does not think for himself. However, we hardly ever hear about the 90% of the time that Justices Ruth Bader Ginsberg and David Souter vote together. Is anyone asking whether Ginsberg, who is a junior member of the Court with respect to Souter, is not up to her position and just relying on the guidance of Souter in her decisions? Of course not.

Given the overwhelming number of times that justices agree with one another, it would be unfair to characterize any justice as “extreme” or “out of the mainstream.” Justice John Stevens is by far the justice most likely to march the path of a lone dissenter. This is hardly evidence that Stevens is, depending on your perspective, a bold independent thinker or a dangerous maverick. He was the lone dissenter 23 times out of 377 cases. Rehnquist, Scalia, and Thomas were sole dissenters only three times a piece.

If all decisions were 9-0 judgments, having nine justices is redundant. A single justice could perform the same job with equal skill. If the judges acted independently, we would still require all nine judges to arrive at the same set of results. The correlation of decisions by judges, Sirovich suggests, would require only 4.5 to 5 independent judges. This result is a mathematical one, not a practical recommendation.

The composition of the Court and potential Court appointments have been the object of much consternation on the part of the political Left and the Right. Democrats in the Senate are willing to sustain a filibuster in order to pour sand in the Bush judge appointment apparatus. It is the lower court judges that Bush is submitting now that may provide potential Supreme Court justices in the future. What Sirovich makes clear is that there are statistically few cases that contribute to this rancor. Nonetheless, it is those high-intensity cultural issues like abortion, affirmative action, the proper roles of religion and the state — cases that do not have much of a statistical impact on raw decision numbers — that drive our perception of the Court and individual justices.

One Nation Under God

Sunday, October 26th, 2003

A government, almost by definition, cannot help but endorse religion; a religion, at least, that is defined broadly enough. Religion is an explanatory world view or perspective on meaning based on essentially improvable axioms. Christians, Jews, Muslims, Buddhists, and even atheists arrive at their positions based on faith. Political systems, too, have their faith components and the two are subtly related and even interdependent.

The United States is a particularly instructive example since its establishment was not the result of the gradual accretion of tribal groups, but rather of a self-conscious political decision on the nature of man. The beliefs behind the decision to institute a new country are explicitly embodied in the Declaration of Independence. The document asserts on faith “…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.” This assertion by the Founders was undoubtedly informed by their experience. These truths were so obvious to them that they believed them “to be self-evident.” It was certainly the product of an emerging political philosophy, but the Declaration was also a statement of faith about the nature of man. In a very fundamental sense, the Declaration of Independence is a religious document underpinned by those articles of faith. For a government to pass on its political beliefs to children and to nurture the acknowledgment of these articles of political faith are, in a broad sense, religious enterprises.

Indeed, the Founding Fathers explicitly asserted that the acceptance of the notion that God grants rights was essential to the long-term stability of the country. Thomas Jefferson asked rhetorically “can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are of the gift of God? That they are not to be violated but with His wrath?”

Moreover, the Founders believed that those governments that did not honor the inherent rights of man would ultimately suffer and that there was a Providence that was calling Americans to a higher moral and political duty. In 1776, George Washington wrote in his general orders, “the peace and safety of the Country now depends, under God, solely on the success of our arms.”

Abraham Lincoln at Gettysburg, consciously believing that the carnage of the Civil War was perhaps retribution for the sin of slavery, vowed that “this nation under God shall have a new birth of freedom, and that government of the people, by the people, for the people shall not perish from the earth.”

What then do we make of the First Amendment’s proscription that “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof…” as it applies to the recent case taken up by the Supreme Court to determine the whether students reciting the words “under God” as part of the Pledge of Allegiance violates the Constitution?

The Ninth Circuit Court of Appeals recently ruled in the favor of a father seeking to protect his daughter from the words “under God” as recited as part of the Pledge. It has long been recognized that people cannot be compelled to recite the Pledge. Parents can arrange to have their children opt out of the Pledge. However, this father is a devout atheist and demands further protection. He does not want his daughter to be embarrassed by being singled out for not reciting the Pledge. Now there is a question as to whether the father has standing to sue. The custodial mother and daughter have no objection to reciting the pledge and indeed are far more embarrassed by the father’s legal jihad, but let us leave that aside for a moment. Does asking students to recite the phrase “under God” as part of the Pledge violate the establishment clause?

The Supreme Court has long held that ceremonial evocation of “God” does not rise to the level of “establishment.” Is that the case we would wish to make here? Do we wish to argue that the words “under God” constitute just a throw away phrase used for rhetorical flourish but not having a real significance? If that is what we think, then why are we upset at the possibility that “under God” might be stripped from the Pledge?

At that time the First Amendment was written the Founders were trying to prohibit the national government from “establishing” a religion in the conventional sense of supporting churches and clergy. They wanted to prohibit Congress from declaring an official religion and supporting associated institutions financially and with other special privileges. Since then, the incorporation doctrine has extended this constraint to state governments as well. However, the original understanding of the clause did not include denuding the public square or even public discourse of religion. Indeed, does not the deliberate exclusion of religion from the public square constitute an endorsement of a non-theistic view of the world?

The thesis here is that governments have a right and obligation to teach and instill those principles necessary for its propagation. This is particularly true of governments based upon the inherent dignity of man, even if some find that dignity in a belief in God while others may find a different, less sacred, route to that conclusion. These precepts are part of a larger concept of religion that governments can not help but endorse. The phrase “under God” in the context of the Pledge means that our rights are not simply a convenient convention but a bedrock tenet of our collective faith. The phrase “under God” represents a conviction that we are called upon to meet our civic obligations.

Yes, the phrase “under God” is an endorsement of a religion, a civic religion whose precepts overlap what we generally consider religious faith. But it is the conventional, more all encompassing religion and religious institutions, the Founders did not wish us to formally establish. The pledge with the phrase “under God” is no more unconstitutional than the Declaration of Independence or the Gettysburg Address.


For an excellent discussion of the legal and ethical issues involved, much of which informed this article, the reader is directed to “Under God: The History of a Phrase,” James Pierson, The Weekly Standard, pages 19-23, October 27, 2003.

The Display of the Ten Commandments and the Incorporation Doctrine

Sunday, August 24th, 2003

There are times when important ideas and issues find flawed vehicles for their examination. The question about the display of the Ten Commandments in the marble rotunda at the state Supreme Court Building in Montgomery Alabama represents one such situation.

It did not begin auspiciously. Last summer Alabama Chief Justice Roy Moore had a 5200 pound granite monument displaying the Ten Commandments brought in after his fellow judges had left for the evening. Displaying the monument was not the collective decision of the Alabama legislature or even the Alabama State Supreme Court. Roy Moore acted on his own authority. Moore acted arbitrarily because he knew he could not persuade his fellow jurists or the Alabama legislature to install the monument.

Now it is very possible to make the case that from an historical and cultural perspective the Ten Commandments are an important root of our legal system and as such their display at a court house is appropriate. Judge Moore, however, has made clear that his intention in bringing in the monument was to create a religious symbol not an historical one. Indeed, Moore implied that the removal of the monument would somehow be a denial of God. Moore would not yield to court orders to remove the monument, saying, “I will never deny the God upon whom our laws and country depend.” Moore is destroying the claim that this particular display of the Ten Commandments is religiously neutral. He is really trying to give the imprimatur of the state to a particular religious belief.

Judge Moore is trying to enhance his political fortunes, by attracting enemies who are justifiably unpopular in Alabama, like the American Civil Liberties Union and the People for the American Way. Moore’s placement of the Ten Commandments monument in the State Supreme Court Building is just of way of pulling the predictable chains of groups who get the vapors when a temporary Christmas tree or creche finds it way on to a publicly owned lawn. He wants to embarrass the government by forcing the removal of the monument. The church across the street from the State Supreme Court Building has offered to provide a public place for the monument. Moore has not taken up the church’s offer, since it might attenuate the political conflict Moore is cultivating.

Moore’s political use of the Ten Commandments would be roughly analogous to a pagan Earth-worshiping Supreme Court Justice planting a tree on the lawn of the Supreme Court. There are plenty of aesthetic reasons for planting trees. However, if the planter tried to make deliberate use of the tree as a religious symbol to make a religious statement, it would violate the Constitutional proscription against establishing a religion. Nonetheless, removing a tree would tend to enflame those who would hate the see the removable of any tree.

What is most disappointing are people like Alan Keyes, people who should know better, suggesting that the First Amendment applies only to federal action. Keyes is arguing against the concept of incorporation; the notion that the Bill of Rights also limits state action. Indeed, Keyes has averred that “There might be states in which they have established churches where subventions are given to schools and so forth to teach the Bible.”

In Barron v. Baltimore in 1833, the US Supreme Court ruled against businessman John Barron who was suing the city of Baltimore. Barron accused Baltimore of taking land for public use without just compensation in violation of the Fifth Amendment. The Court ruled that the Bill of Rights only applied to actions of the federal government. That jurisprudence survived until the early part of the last century.

In the wake of the Civil War and the emancipation of the slaves, the 14th Amendment to the Constitution provided that, “No state shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States; nor shall any state deprive any person of life, liberty, or property, without due process of law; nor deny to any person within its jurisdiction the equal protection of the laws.”

In 1925 in Gitlow v. New York, Socialist Benjamin Gitlow sought relief from New York’s Criminal Anarchy Law under which he was convicted of penning revolutionary pamphlets. The US Supreme Court, using the 14th Amendment, extended the protections of the Bill of Rights to state actions, under the doctrine of incorporation. Subsequent decisions applied this doctrine to other protections of the Bill of Rights.

The doctrine of incorporation may, in retrospect, been an extension of the Constitution and its Amendments beyond original understanding and as such subtly undermines the long term authority of the document. Nonetheless, it has on balance had a salutary effect. Surely Keyes himself and other Conservatives have embraced the incorporation doctrine when used to keep the state from taking property without appropriate compensation.

Some state governments that are dominated by Liberals have been too willing to impose restrictions on property owners that come very close to expropriating property for public use without just compensation. Unless protected by a state constitution and a reasonable State Supreme Court, it is possible that state action could also make more difficult the “free exercise” of religion or honor the rights of free association. Throw away the incorporation doctrine and you allow states far too much discretion to institute intrusive government.

The Ten Commandments are important, but Judge Roy Moore is acting like a buffoon. Thoughtful Conservatives should not allow their reverence, respect, and honor for the Ten Commandments and their distaste for anti-religious zealots to blind them to important protections of individual liberties.

Free Speech at Cal Poly

Sunday, July 13th, 2003

It doesn’t happen very much any more, but stories used to surface about some isolated school or school district, usually in the South, conducting formal collective prayers. Usually, some small town, where everyone attends a few local churches, doesn’t see the harm in a modest measure of collective religious instruction and ceremony, even in a public school context. Inevitably, a newcomer moves in and complains. If a school does not adjust its policies, the courts instruct the offending school to cease conducting prayers. While it is not possible to peer with a high degree of certainty into people’s hearts, it is usually the case that these small town schools did not deliberately set out to offend anyone. It is just by living in a religiously uniform environment they had not developed the habits of recognizing that others might believe differently.

By contrast, the last place one would expect to see intolerance and the inability to recognize the peaceful existence of alternative ideas ought to be a modern university. A college or university ought to be an intellectual free-fire zone. While all ideas may not be universally accepted and certainly do not all have the same merit, they all have the right to be expressed and examined in the crucible of thoughtful debate. Furthermore, one would expect that the administration of any university would be particularly careful to insure that the ethos of open inquiry is maintained, free of intimidation. Lately it appears that at some universities an environment of intimidation prevails for ideas that are not in current favor. One such place is California Polytechnic State University.

According to the Foundation for Individual Rights in Education (FIRE), on November 12, 2002, Steve Hinkle, a member of the Cal Poly College Republicans (CPCP) was going around campus posting fliers inviting students and faculty to a speech by the author of It’s OK to Leave the Plantation, by Mason Weaver. Mr. Weaver is a black man whose thesis is that the reliance of black Americans on government programs creates a dependency broadly analogous to slavery. Mr. Weaver’s speech was an officially sponsored campus activity.

Apparently, Hinkle committed the unforgivable sin of attempting to post a flier on a public bulletin board in an open student lounge in the Cal Poly Multicultural Center. Other students objected to the posting finding the flier (the flier listed the name of the speaker, the title of his book and the time and location of the speech) offensive. Intimidated, Hinkle left without posting the flier. This did not stop students from calling the campus police about “a suspicious white male passing out literature of an offensive racial nature.” The police arrived, but by that time Hinkle had left.

Now it is clear that Cal Poly could not sanction Hinkle for posting a flier, first it was perfectly appropriate and second he was prevented from posting it. Instead, the university out of fear of offending students at the Multicultural Center charged Hinkle with disrupting a college activity. The campus police did not report a disruption and there was not any official activity going on in the open student lounge. After the fact, students at the Multicultural Center said Hinkle was disrupting student Bible study. Everyone admits that Hinkle did not approach any students, but that students approached Hinkle. Further there was no sign indicating that a meeting was being conducted in the lounge. To all outward appearances, there were just some students in the lounge eating pizza.

Rather than sanctioning students for preventing someone from engaging in protected speech, the Cal Poly Administration held a hearing on whether to punish Hinkle. Though Hinkle had a faculty advisor, he was specifically forbidden from being represented by a private attorney at the hearing. At the hearing, Cornel Morton, vice president of student affairs said to Mr. Hinkle, “You are a white member of CPCR. To students of color, this may be a collision of experience. The chemistry has racial implications, and you are naïve not to acknowledge those.” In other words, there are certain places on campus where conservative whites should know better than to visit.

Imagine the opposite, though analogous situation. Imagine if a black student sought to post a flier for a campus-sponsored speech and if some white students had intimidated him into not posting the flier and called the campus police about a “suspicious black male.” Imagine further a college administrator who would condescendingly lecture the black student that he should know better than to post such a flier in an area frequented by white students. Everyone would be rightly indignant and my guess is that Mr. Morton would have led the charge to protect the rights of a student to post a flier on a public bulletin board.

Nonetheless, Hinkle has been found guilty of disrupting a student meeting and instructed to write an apology letter or face the possibility of expulsion. Hinkle has refused and no additional punishment has been meted out. The case has received national attention and the university is obviously not comfortable defending its actions. It is quietly hoping the issue will fade away. If not for the embarrassment of the public exposure of its attempt to permit and implicitly condone the intimidation of students, Hinkle would likely have received additional punishment. It is clear that the students at the Cal Poly Multicultural Center have won. It will take a very courageous student to again attempt to post a flier at the Multicultural Center for a conservative speaker.

In many ways, some colleges have become the most intolerant places to be. One would hate to live in a world ruled with the same arbitrary iron fists that some modern college campuses are governed. Unlike small town elementary schools, universities can not claim lack of sophistication as an excuse.