Tag Archives: race

715. Pettus Bridge, a fable

Once upon a time, there was a lovely young woman. Unfortunately, she was black, enslaved, and living in Alabama. The year was 1815.

Her owner was just back from fighting beside Andrew Jackson at the Battle of New Orleans. He was a hero.

His wife didn’t think so. She had been running the plantation all the time he was gone. She hadn’t enjoyed that, but she enjoyed having him home again even less. In bed, he was quick and crude, and after three weeks his wife moved into a different bedroom.

A week later, he found the lovely young black woman in the fields. He ordered her to take off her clothes and lie down on her back in the shade of a tree. Ten minutes later he was on his way again.

Nine months later, the woman gave birth to a beautiful daughter. Nineteen years later, the hero’s son caught the daughter in the fields and did the same thing to her that his father had done to her mother. Nine months later, another lovely black girl-child was born, but now things had changed.

The plantation was failing. The hero’s son had become too fat to chase women, even slave women, and too drunk most of the time to miss the chase. The plantation was sold, the slaves were broken up and scattered. The girl-child stayed with her mother a few years, then was sold to a plantation south of Birmingham. When she turned seventeen, she was sold to a brothel.

When she was twenty-four, she gave birth to twins — but not identicals. One she named Flo; it had been her mother’s name. The other she named Cécile, since the father had been a Frenchman. She thought so, anyway.

The blood of Cécile’s white father, and grandfather, and great grandfather were strong in her makeup. He nose was small, her skin was pale, She would be a great addition to the brothel when she grew up. Flo had inherited the other side of the genetic lottery.

Both would remain slaves. Both were black, Cécile’s white looks notwithstanding, since the doctrine of that day was the one drop of blood was all it took to make you black.

Little Cécile was a favorite of all the men who came to the brothel. When her head was only up to their elbows, she had already learned how to lean against them, smile up at them, and laugh like she didn’t have a care. She earned coins that way and she kept them hidden. She listened to what they talked about as they waited their turn upstairs, and she remembered. She stored everything away in her finely tuned mind and she planned. She learned about Birmingham, but more importantly she learned about Memphis from a traveler who came often. Soon she knew all the street names, where blacks lived, and where they didn’t.

When she was fifteen, she ran away. Two months later, she was in Memphis. Her name was Celia, now. Celia White, because she had a sense of humor. Her name was White, and she was white, because she was intelligent enough to know that that was the only way to survive. Her husband never knew. Her children never knew.

Celia had eight children. Every time a child was born, she was in mortal fear that the child would have dark skin and kinky hair, but it never happened. When one of Celia’s grandsons had a black appearing child, he beat his wife for her infidelity, since the child clearly could not be his. Celia said nothing.

When Celia was 53, her husband moved to Selma, Alabama. Within a year most of the children and grandchildren had followed. Now Celia was only seventeen miles from the town that held the brothel where she had been born. She said nothing.

Celia’s mother was emancipated in 1865, but Celia never contacted her.

Celia had emancipated herself already. While the others traded slavery for Jim Crow, Celia had made herself white. Her emancipation was real, and she had no intention of jeopardizing it.

Celia live to be 71. They buried her in Selma, in a cemetery that black folks couldn’t use — but she did.

She had eight children, forty-seven grandchildren, and one hundred six great-grandchildren. Most of them remained in and around Selma, and many went into law enforcement.

In 1965, Celia would have been 116 if she had lived that long. She never saw her mother again after she ran away from the brothel. She never saw her twin, Flo, either. For most of Celia’s life, Flo was alive and in the area, having children, and grandchildren, and great-grandchildren, just like Celia, but they never met again.

On March 7, 1965 near the Edmund Pettus Bridge in Selma, Alabama, Celia’s great-grandchildren, thinking they were white, brutally attacked Flo’s great-grandchildren who knew that they were black and always would be.

Behold, America, clubbing itself to death over the myth of race.

709. Redneck Granny

Here is my redneck Granny, who died long before the original of this was posted. I’m sure she would hate everything I have said here, but I love her anyway.

Redneck Granny

I started this blog late in 2015. When Black History Month rolled around in 2016, I had a lot to say — enough to fill the month with posts. This, somewhat modified, was one of them.

— << >> —

The first African slaves arrived in America about 400 years ago. If we count twenty-five years as a generation, that’s 16 generations.

Let’s look at the typical American today. He or she had two parents and they had four parents between them, and their parents had eight parents between them. And so forth. Up the line sixteen generations, that’s 32,768 direct ancestors. If you don’t believe me, do the math.

All those ancestors sent DNA down the line to make our average American. What are the chances that not one packet of DNA was out of Africa? What are the chances that there weren’t a lot more than one out of Africa in his/her lineage?

You might think whites didn’t mix with blacks in the olden days, but are you sure? Are you counting all the times when a white man was in charge, and a black woman didn’t have any say in the matter? They wouldn’t even have called it rape in 1619. Nor 1719. Nor 1819. In a lot of places they wouldn’t have called it rape in 1919. 2019 — maybe.

So much for black purity, but that isn’t any big secret. What about white purity?

How white do you have to look to pass for white? Three quarters? Seven eighths? How many generations does that take? Not many.

Now what are the chances that a whitish, black female would claim to be white if she could? Or a whitish, black male? Forget the twenty-first century when African-Americans are proud of what they are. Project your thinking back to when being white meant being free, and being black meant being a slave. Wouldn’t you pass for white, if you could get away with it?

I would. Some of my (and your) ancestors probably did.

More math. Lets say that by 1700 (eighty years into the era of American slavery, thirteen generations ago), one hundred partially negro girls could and did pass for white. That’s not a big number to surmise. In fact, it’s ridiculously small.

Let’s give doubters no excuse for their doubts. Let’s say that these passing girls only averaged two children who went on to have children. That’s certainly a minimal estimation. Their descendants are boys and girls who would disappear into the white gene pool.

That’s 408,000 offspring after 13 generations. Which is to say, in 2025.

Wow. And after a couple of generations, if Mom kept her mouth shut, none of them would know they were passing. They would believe they were white.

That doesn’t cover all the other blacks, male and female, who passed in the last four hundred years. That is only one hundred, starting in 1700. But there weren’t just a hundred, they didn’t start in 1700, and they haven’t stopped to this day.

There is one big change in the twenty-first century. People who are light skinned and could call themselves white, now often identify as black. It’s probably confusing for “white” folks who haven’t thought it through.

I don’t think it confuses “black” folks at all.

If math doesn’t impress you, if you think numbers lie, then let’s make it personal.

Rhett Butler was partly black. Scarlet O’Hara was partly black. Simon Legree was partly black.

You’re partly black. I’m partly black. And my Oklahoma relatives just disowned me.

That’s mighty white of them.

— << >> —

This was a modified version of a post from February 3, 2016. If you are wondering why this old “white” guy is so concerned with black identity, it is all a matter of upbringing. In my case, that means being raised on the edge of the South in the fifties in a culture that didn’t exactly hate blacks, but didn’t much like them either. My people fully believed in the separation of the races; the only good black was somebody who lived someplace else.

The problem with the community viewpoint was television. On the six o’clock news I saw black people being washed down the sidewalk by firehoses because they were marching for the right to be human.

They were right. We were wrong. Hardly anybody in my town got that message, but I did.

I escaped to college, where I studied Anthropology and got an extended view of what British imperialism had done to the black and brown people of the world.

Then I studied History, where I found out that English imperialism had been just as harmful to the ruddy-faced and red-haired poor in Scotland and Ireland. I also found out what white America had done to the Native Americans, the Chinese and Japanese immigrants, and even the Irish.

In California, where I now live, white incomers from the east now discriminate against the Latinos, who owned California after they took it away from the California Indians, and before the white east-coast Americans took it away from them.

Over the years I wrote about all of those displaced and disadvantage peoples in my blog and now that has all been gathered together for publication.

Originally I planned to call the book . . .

Your Redneck Granny is a Black Woman, and she doesn’t even know it

I had kept that provocative phrase in my back pocket for years, but when it came to reality, the title . . .

Your Redneck Granny has a secret

. . . seemed more likely to make a prospective reader curious enough to pick up the book.

I originally wanted to publish it early in 2026, but the five novels of the Menhir Series will take the whole year to release. Instead Redneck Granny is planned for release on January 20, 2027, just about a year from today. Keep it in mind and tell your friends.

704. No Room in the Inn

No Room in the Inn

[Don’t even expect even-handedness here.]

In English we call him Joseph, in Italian he is Giuseppe, in Basque he is Joseba, in Spanish he is just plain Jose.

In English we call her Mary, in Hebrew she is Miryam, in German she is Maria, and also in Spanish.

In English he is Jesus, in Cornish he is Jesu, in Italian he is Gesu, and in Spanish he is Jesus again, but pronounced Hey-sous.

We are going to walk with these three this Christmas season.

And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. And all went, every one into his own city. And Jose also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem, to be taxed with Maria his espoused wife, being great with child.

Of course that could be written as Joseph and Mary, but surely they are the same couple, in any language. Jose was a carpenter. He built things out of wood to feed his family, and he paid his taxes like everybody else. All the world was to be taxed, and he had to go back to the place from which his people came.

Where would that be today? Perhaps a land with cities named Sacramento for the Holy Sacrament, or maybe Atascadero, Alameda, Camarillo, El Segundo, or Escondido. Perhaps cities like Fresno, La Mesa, Madera, or Mariposa show where his people once lived. Certainly they must have lived in cities like Los Angeles, Merced, Paso Robles, Salinas, or San Francisco. Even if his people no longer own the land, certainly the city named after him, San Jose, must once have belonged to his people.

And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.

I think Luke shortened this a bit. Was there only one inn in Bethlehem? We can see the young couple, going from place to place, Jose leading, Maria on a burro since she cannot walk so late in her pregnancy. Everywhere they are turned away. Are all the sleeping places truly full? It may be. Or perhaps something about the two of them, perhaps the color of their skin, makes the innkeepers turn them away. Luke does not tell us.

I see migrant housing everywhere I go in California and I think, perhaps, a manger was preferable.

Now they are in a place where their people once lived, but to which they are no longer welcome. And here, their son is born.

Donald Trump would call Him an anchor baby. I wonder what He will call Trump, when they finally meet.

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.

To all people. ALL people. Imagine that!

703. No More Little House

No More Little House

I wrote the story of Lupe after Donald Trump won in 2016, but before he took office. I presented it in fear of what might happen. I present it again knowing what is happening, now that he is back for a second term.

Ramon came in, stamping the snow from his feet, and shook the snow from his jacket before closing the door. The sun was low in the eastern sky behind him as Lupe moved up and hugged his leg. He smelled of sweat and manure and soured milk, but she didn’t mind. She had hugged him this way every morning for as long as she could remember, and he always smelled the same. For Lupe, the smell was as familiar and welcome as his cold fingers on the top of her head.

Every morning Ramon rose before the sun was up, and left the house. His daughter greeted him when he returned hours later, and saw him off again in the afternoon. She was usually asleep when he came home at night.

It is hard work milking cattle twice a day, and the pay is low. The cattle march in from the muddy lots to take their turns in the stalls, where fast moving men attach the milking machines. The cattle resent the process and the workers have to move quickly to avoid having their hands caught against he stanchions. It goes on for hours, in heat or cold, beginning every morning before daylight, and continuing again every evening until after dark.

Lupe stepped aside to make room for her mother. Today she seemed worried; her voice was unusually sharp as she asked, “What did he say?”

Ramon replied, “I didn’t tell him.”

I translate, of course. Every word was in Spanish.

“You got your money for the week?”

Lupe’s father nodded, “I told him I needed it today, to buy things for Christmas. I was afraid to tell him the truth. He is a good man, but it seemed best that he should not know.”

Lupe’s sister came out of the single bedroom with a cardboard box in her arms, tied up with twine. Lupe looked up with interest. It was not wrapped in paper, but any box is interesting so close to Christmas. Carmella put the box down on the floor and returned a moment later with blankets and bedding, also rolled up and also tied up with twine. Lupe asked what she was doing, but Carmella ignored her.

Her father carried the box and roll of bedding outside. Her mother came out of kitchen with a box of food, and that began a procession of boxes, coming from various parts of the house and out to the car. Lupe’s mother and sister had gathered up their possessions during the pre-dawn, while Lupe slept.

Now Lupe dragged at her mothers leg asking questions, but she was ignored until Carmella pulled her aside and said, “We are going away.”

“Where?”

“I wish I knew Lupita. I wish I knew.”

“But why?”

“It’s only a month until he becomes President. Everyone here knows who we are. We have to go away, somewhere where people don’t know us.”

“But why? I was born here. This is home.”

“So was I, Lupe, but mother and father were not.”

When they pulled out an hour later, Lupe stared back at the little house where she had spent her whole, short life, until it disappeared around a bend. Then she looked out the windshield, past her mother and father’s silent heads. It was a long road, wet with melted snow. Her father would not leave the house tonight before the sun went down and go to the cows. There would be no more money, no more warmth, no more little house. It would be again as it had been, before the job at the cows, before she was born. Lupe knew what that was like from hearing her parents talk. Now it would be like that again.

— << >> —

Is Lupe real? She was born from the hundreds of little Mexican-American girls I taught over twenty-seven years. How many were undocumented? I never knew. I never asked. I didn’t need to know.

Is she real? She is as real as heartache. She is as real as fear. She is as real as dislocation, cold, hunger, and injustice.

699. Thanksgiving Prayer

Dear God,

We thank you for the food before us,
We thank you for those who grew the food,
We thank you for those who keep us safe,
We thank you for our freedom,
         and for our Constitution.

Forgive us for the ways in which we have failed you
          by failing our fellow man.

Help us reunite the families we have separated.
Help us succor the allies we have abandoned.
Help us accept our own children,
          born beyond the border,
          but ours since childhood.
Help us to accept the refugees,
          crying out just beyond the wall.
Help us to free those incarcerated,
          guilty of believing
          that we would give them
          the refuge we had promised.

Help us to see clearly
          all the ways that we have failed you
          by failing our fellow men.

And forgive this nation.
          God knows we need it.

698. Who Slammed the Door?

During the first iteration of Trump, I wrote a poem in response to what he was doing to immigrant refugees. The title of the poem was Who Slammed the Door? Of course Trump was the primary answer to that question, but the people who voted their agreement with Trump’s statement that these “illegals” were rapists and murderers were also responsible.

The poem tried to replace that image with something closer to reality.

Now Trump is back and things are even worse. It is time to print the poem again, especially as we reach the season of Thanksgiving.

Not everyone in America can give thanks this year.

Who Slammed the Door?

Land of the free,
Home of the brave,
What happened to your courage?

We have walked a thousand miles toward freedom.
Where did freedom go?

It is not trivial
that they come in the night.
It is not trivial
that they rape and kill.
It is not trivial
to be hungry.
It is not trivial
to be afraid.
It is not trivial
to see your father disappear
to see your mother disappear
to know that you are next.

Would you walk a thousand miles
for a trivial reason?

In our homeland, they throw us in jail.
In America, they throw us in jail.

In our homeland, they take parents
from their children in the night.

In America, they take children
from their parents in broad daylight.

Land of the free,
Home of the brave,
What happened to your courage?
Your compassion?
Your understanding?
Your humanity?

Land of the free,
Home of the brave,
Who slammed the door on freedom?

694. Our Very Own Alternate Reality

Why is the bird here? He is a peaceful hope while we look at an ugly reality.

Our Very Own Alternate Reality

In these four posts we have come full circle, through a brief history of science fiction, which was stuffed into an even more brief history of five presidencies. Now we have meandered back to the subject of assassinations..

On November 22, 1963, John Kennedy was assassinated.

On July 13th, 2024, Donald Trump was almost assassinated.

On September 10th, 2025, Charlie Kirk was assassinated, which started this train of posts.

— << >> —

For at least a century, a staple of science fiction has been stories of alternate realities, and many of them begin with an assassination. In Keith Roberts Pavane, the assassination of Queen Elizabeth the first, on the eve of the invasion by the Spanish Armada, returned England to the Catholic fold and gave us a semi-modern world that still looks a lot like the Middle Ages.

Neat idea. Beautiful novel. But would you want to live in it?

Assassins are a strange breed. They are willing to change the future for all of us through an act that is far less certain than a roll of the dice.

Consider John Wilkes Booth. What if his derringer had misfired? We would never have heard of him. He would be lost to history along with the other would be assassin of Lincoln who made an attempt a year earlier.

If Booth had failed and Lincoln had lived, how different would our history be? How different would reconstruction have been? One person, even a well intentioned president, probably could not have completely forestalled the Jim Crow era, but it might have been a great deal less harsh.

A similar question — would the Viet Nam war have been so protracted if Kennedy had lived? No one knows.

— << >> —

You might well ask why I am even bringing up the subject? Assassination is morally wrong. Isn’t that enough?

Are you sure you feel that way? What if someone in 1938 had assassinated Adolph Hitler? Wouldn’t we all be better off?

I think most people would ignore morality — or argue it away — and opt for a world without Hitler. If any one of us had been in the crowd in Nuremberg in 1938, with a rifle, a clear shot, and a sure means of escape, it would have been hard not to pull the trigger.

But what if Hitler’s replacement had the same goals, and the same hatred for the Allies because of the harsh treatment Germany received in the treaty of Versailles at the end of World War I? (It is a legitimate position.) What if the new leader were not an anti-Semite, and all those Jewish scientists had not defected to the west, like Albert Einstein did?

If all those Jewish-German scientists had perfected the atomic bomb first and used it effectively, we might all be dead.

When a science fiction writer sits down to change the world by introducing a change in the past, it can be great fun. I know. I’ve done it. But contemplating an assassination in the real world is a whole different thing.

Of course I’m sure none of you are thinking about doing anything like that. Eh?

Well, maybe one or two of you — and you are the ones I’m talking to. Before you load up your deer rifle and set out to save humanity, I have just one question.

Are you really sure what the result will be? Maybe you should just think it over for a while.

Go sit under a tree and watch the squirrels play. Eat a good meal. Drink a beer. Make love.

You’ll feel better in the morning.

Peace

682. Hard Road to America

When I taught middle school science, I always took St. Patrick’s Day off from levers, rockets, and chemical reactions to teach a session on history. Irish history, but with a twist.

Those days very few of my students had an Irish background, but about half were Hispanic. There is a connection between St. Patrick’s Day and Cinco de Mayo which I will explain that at the bottom of this post.

The Irish immigrant story I taught on St. Patrick’s Day  was always new, since my student’s were always new. That is also somewhat true of those who read this blog. If you were here the last time I told a version of this story, my apologies. It has been several years and this one is somewhat changed.

It is a moving story, which eighth graders are old enough to appreciate. Potatoes from the new world were perfect for Irish soil; where a crop of oats had supported four people, a crop of potatoes would support eight; when previously hungry people were no longer hungry, they had more babies. Then the potato blight struck, and there was no going back to oats because the population had grown.

The land was largely owned by the English. They continued to export grain throughout the famine. Vast numbers of Irish starved. Those who could raise the money took ship for America.

The passage was hard. Ten percent of those who left Ireland died on the way. Their quarters were cramped, filthy, and unhealthy. Eighth graders both love and hate this part of the story; they have a very human capacity to be simultaneously moved and grossed out. I would walk about the room, measuring out the cubicles with hand movements, mimicking the heaving of the ship in a storm, telling of the bilge seeping up from below, pointing out the sound and smell of vomiting from seasickness, and reminding them that the cedar bucket behind the blanket at the end of the central aisle-way would fill to overflowing with human waste on those days when the hatches had to remain battened down.

Then I would quote a passage from a letter sent back to Ireland by an immigrant, who described the passage then said, “But I would endure all that ten times over, rather than see my children hungry.”

Once in the United States, things were still hard. The Americans who were already here didn’t want them. They could only obtain the jobs no one else wanted. Many were Gaelic speakers and did not speak English. They were segregated into the poorest part of the cities. They were disrespected.

They bettered themselves, generation by generation. They learned American democracy, and elected their own kind to office. They learned American capitalism and many became rich. Eventually, they elected one of their own, John F. Kennedy, to be president.

Along the way, they began to celebrate themselves. St. Patrick Day parades are an American invention. They have only recently begun to be celebrated back in Ireland, but they have been important in America for more than a century.

A teacher has to talk fast to get all that into forty minutes and still have time for the payoff.

St. Patrick’s Day isn’t about shamrocks and leprechauns. Its about Irish pride. Its about saying, “I’m as good as anyone.” It can even say, “I’m here — deal with it.” St. Patrick’s Day is American, not Irish, because America is where the Irish had to speak up for themselves.

Cinco de Mayo is an American holiday. It is not widely celebrated in Mexico. Just as St. Patrick’s Day is Irish Pride Day, Cinco de Mayo is Mexican Pride Day.

It is a message I got across most years, but no one would have listened if I had not first captured their emotions with the story of a politically neutral and sympathetic people with whom both Anglo and Mexican students could identify.

674. The Voice of a Scholar

This will be short, an excerpt from The Cost of Empire, set in the year 188-, in an alternate universe. It refers in part to what was published in Old Lascar.
Sometimes a writer drops a clue to his personal philosophy into conversations between his characters. Take this as a hint from a guy who could never get enough of learning.

Very little in an ordinary dirigible is asymmetrical, but the King Class had been designed to carry bombs or troops, and only given diplomatic quarters as an afterthought. As a consequence, in making room for the dining hall and the staterooms there had originally been no place for the passengers to gather and watch the view below. A second design had pulled the passageway from the center to the port side, lined the outboard wall with windows, and lined the inboard wall with benches. It had been unpopular while crossing the Arabian Sea, but now interesting scenery was back and so were the lounging passengers.

David had begun to spend his off hours there, answering the passenger’s questions and enjoying the scenery himself.

The fleet of eight had followed the coast down to Mangalore, circled the city without landing, and headed inland following the Netravathi River. Normally, Harry could have jumped the Western Ghats, but with an overload of passengers, cooks, servants, fancy food, and the added mass of the walls and fixtures of the passenger’s quarters, the ship’s altitude capability was considerably reduced.

This morning, Kalinath was seated on one of the benches, with his bodyguard sitting stiffly beside him. There was no place for Singh to stand and it clearly made him nervous. He looked on suspiciously as David approached, put palms together, and said, “Namaskar, Sri Kalinath.”

“Namaskar, Mr. James. Sit.” He gestured to the place beside him, and David took it. “How is it that you know to say namaskar, instead of namaste?”

“You are from Bengal, are you not?”

“I am. Have you been to India before?”

“No. I learned the difference from an old man in London, a displaced lascar.”

“A servant?”

“No, just an old man. He sat every day in the sun on the street near where I was living while they were building the Harry. I talked to him occasionally. He taught me the difference.”

“I don’t know many Englishmen, Mr. James, who talk to old men on the street whom they do not know.”

David shrugged. “I don’t normally, either, but I knew I was going to India and I wanted more than I could read in the newspapers. This old man was clearly a Sikh, and he seemed so calm and — I suppose the word is dignified — that he seemed like someone worth knowing.”

Kalinath only nodded, and chose not to pursue the subject. The river below was brown and slow. The countryside was green and heavy with trees. The air moving through the dirigible was still warm, even at a thousand feet of altitude, and carried a trace of the smell of vegetation. As they talked and the dirigible moved inland, there was a rapid change from coastal plain to foothills and forest gave way to plantation. David asked, and was told that these were crops of tea. Kalinath knew tea, and gave a brief description of its cultivation.

“You see, Mr James, even though I am a son of scholars and a man of the cities, when I knew that I would need to go to England to plead the case for my homeland’s freedom, I had to become an expert on many things. One cannot champion a land he does not know intimately. You understand, I know.”

“Not personally.”

“Come, Mr. James, one scholar knows another when they meet.”

“I’m no scholar, Sri Kalinath.”

“Is there anything about the construction and management of this craft that you do not know?”

“No, but that’s my job.”

“And you asked an old man about India, and the proper form of address.”

David shook his head and said, “I just wanted to know.”

“I just wanted to know,” Kalinath repeated. “That, Sir, is the voice of a scholar.”

673. Constitution

As I write this, the Senate is about to begin questioning both sides in the impeachment of Donald Trump. Presumably by the time you read this, the issue will have been decided.

Both sides have sworn their allegiance to the Constitution, claim to be dedicated to preserving it, and claim that the other side will destroy it.

It’s actually kind of hard to destroy our Constitution, but it is changeable. Soon after it was passed — and its passage was based on the assumption that this would happen — ten amendments were added which changed the Constitution immensely.

Today, when people avow their loyalty to the Constitution, they are usually referring to those ten amendments, the Bill of Rights, which were not part of the original constitution at all. They also say:

. . . one nation, indivisible, with liberty and justice for all.

That is from the flag salute, not the Constitution, and during the first decades of the Republic several groups from several different parts of the country, north as well as south, attempted to prove that it was divisible. reversible, or could be ignored.

Eventually the South did secede, and was brought back by armed force, making our country in fact indivisible, whether or not that had been the intent of the founders. It also resulted in the removal of a sizable chunk of the constitution.

What chunk? This one:

Article One Section Three — Representatives and direct Taxes shall be apportioned among the several States which may be included within this Union, according to their respective Numbers, which shall be determined by adding to the whole Number of free Persons, including those bound to Service for a Term of years, and excluding Indians not taxed, three fifths of all other Persons.

Article One Section Nine — 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.

Article Four Section Three — No Person held to Service or Labour in one State, under the Laws thereof, escaping into another, shall, in Consequence of any Law or Regulation therein, be discharged from such Service of Labour, but shall be delivered up

Translating those into ordinary language:

Article One Section Three — There are free people, indentured servants, Indians, and slaves. Free people and indentured servants count as one whole person, Indians don’t count, and slaves count as three-fifths of a person, when determining taxes and representation.

Article One Section Nine — The importation of slaves cannot be stopped until 1808.

Article Four Section Three — Slaves escaping to free states have to be sent back.

It is hard to imagine anyone, even the most rabid white nationalist, wanting those pieces of the Constitution back. However,  it is very easy to forget that they were there in the first place.

Freedom of speech and religion, freedom of the press, freedom for all Americans to vote, even women, protection from unreasonable search and seizure, the right to a trial by jury — none of these were provided by the original Constitution.

The point? There are two, actually, both of which deserve reiteration.

Our Constitution has changed tremendously since it’s ratification. No one alive today would even consider living under the Constitution in its original form. Even the people who ratified it felt that way. They demanded, as the price of ratification, that a Bill of Rights be immediately added.

When people say, “I support the Constitution,” and we think they are lying, they may not be. We carry in their minds many different interpretations of what “Constitution” means. And we will probably keep on arguing about those interpretations for another two hundred years.