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DRIFT.

 

For those of you who do not already know (and I can’t imagine there are many of you), I am a Maddow Fangirl.  So it was a no-brainer that I would get her new book, Drift: The Unmooring of American Military Power when it came out last month.  I’m not going to pretend to write an unbiased review here–I adore Maddow, her show, her staff, and her book– but I think a case can be made for even those from the opposite end of the political spectrum to read this book.

Maddow isn’t your average primetime political pundit with a wardrobe full of blazers and a slick haircut.  Dr. Rachel Maddow holds an undergraduate degree in public policy from Stanford University and attended Oxford University as a Rhodes Scholar where she earned her PhD in political philosophy.  While I’m the last person in the world to promote academic elitism, I think it’s safe to say that Madds didn’t just churn out a ghost-written book based on her cult of personality to earn a few extra bucks.

Even Roger Ailes endorsed it.  (Yes.  Roger “Citizen Kane” Ailes):

“…Maddow makes valid arguments that our country has been drifting toward questionable wars, draining our resources, without sufficient input and time.  People who like Rachel will love the book.  People who don’t will get angry, but aggressive debate is good for America.  Drift is a book worth reading.”

Drift kicks off with a look at the founding fathers’ view of war and military power and then systematically reviews the changes in military policy that separate us from that initial vision, beginning with the Vietnam War up to the present day:

“There are instruments so dangerous to the rights of the nation and which place them so totally at the mercy of their governors, that those governors, whether legislative or executive, should be restrained from keeping such instruments on foot, but in well-defined cases.  Such an instrument is a standing army.” – Thomas Jefferson

Maddow uses constitutional law and the founders’ framework of checks and balances as the standard by which the military policy decisions of the past five decades are measured.   This is not a book about partisan politics–it’s about the very principles of American government and the ways those principles have been compromised (deliberately and not-so-deliberately) over the years.  Drift pays close attention to the personalities of the presidents who have made major decisions about using military power, emphasizing how the imperfections and quirks of men in power can have far-reaching implications.  Fascinating, really.  And slightly terrifying.

It’s an important book for everyone–but especially for American Muslims to read.

American Muslim voters are only just beginning to organize around parties, policies and individual candidates on a large scale, so a big-picture view of our military activity is essential for us to know where and how change should occur.  Rather than being swayed by emotional rhetoric, grandiose visions of politicians, or manipulative commentary, we should make our decisions about political activism based on well-documented (although perhaps not commonly known) history.

Conspiracy theories give me heartburn.  I’m not interested in internet rumors or hastily prepared pro- or anti-American propaganda.  The reality is that all societies on earth are all deeply interconnected. Individuals and groups who gain power will automatically seek to reinforce their power regardless of whether or not they still need it after they’ve accomplished their purpose.   Which is why our government has checks and balances built into it.  We keep executive power in the U.S. in check by ensuring that presidents have limited terms…but the corruptive nature of power seeks to work around structures of limitations.

The point being, Drift is not a grandiose conspiracy theory about American Imperialism.  It’s a call to curb naturally occurring and deliberately orchestrated power imbalances so that we, The People, can play nice with the rest of the planet.   It’s about how we spend our tax money.  It’s about who we elect, what bills we support, and recognizing when it’s time to put our collective foot down and raise some hell over the misappropriation of power, money, and the reputation of America.  And perhaps most importantly, it’s about how we choose to spend American lives.

A government like America’s which is by the people, for the people should consider this responsibility a sacred trust, should we not?

 

 

 

 

 

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The American Muslim Political Landscape – New Report From ISPU

A couple weeks ago the Institute for Social Policy and Understanding published a report entitled Engaging American Muslims: Political Trends and Attitudes.  (I was pleasantly surprised to see that the data from my own small, informal survey matched up well to this academic data.) The study is a wealth of information, containing the most current polling data on American Muslim political views, and an in-depth analysis of the where we can have the greatest influence during the 2012 Election.  (You may want to check out this NYT piece by Farid Senzai writes “The Muslim Swing Vote” who wrote after reading the report).

The entire 80+ page .pdf can be downloaded at the link above, but here are a few of the choice bits I found most interesting:

  • In the post-9/11 world, american Muslim identity has become key in voting decisions. according to the 2004 MAPS study, nearly 70 percent of American Muslim voters suggested that being Muslim is important in their voting decision (51 percent called it “very important,” 18 percent that it was “somewhat important,” and 29 percent that it was “not important”). Yet they were not fully engaged politically in 2004. By a 3:1 margin (73 percent versus 24 percent), they did not consider themselves active members of their political party. This was less pronounced among Democrats, where the margin dropped to 2:1 (65 percent versus 33 percent). Republicans mirrored the overall trend, while among Independents the margin was 80 percent to 17 percent. Furthermore, American Muslims were more likely to have volunteered time for a political candidate than to be active party members.
  • Community members have a strong desire for political unity within their religion. Around 80 percent of American Muslims agreed with following the agenda of the American Muslim Taskforce on civil rights and Elections (AMT), a nationwide coalition of the ten largest Muslim organizations. A majority of American Muslims said that the community should vote as a bloc for president in 2004. around 70 percent said the endorsement of a presidential candidate by the AMT would be important to them. 
  • Muslims do not limit their charitable contributions and goodwill to fellow Muslims and Muslim organizations. In fact, 97 percent of American Muslims thought that all Muslims should donate to non-Muslim service programs (e.g., aid for the homeless), 90 percent thought that Muslims should participate in interfaith activities, 87 percent thought that Muslims should support worthy non-Muslim political candidates, and 85 percent thought that the influence of religion and spiritual values in American life should increase.
  • According to the 2011 Pew study, 70 percent of American Muslims identified as Democratic (46 percent) or leaned Democratic (24 percent). Six percent identified as Republican and 5 percent leaned Republican, while 19 percent identified as Independent. According to Pew, identification with both parties dropped in 2007, with just 7 percent calling themselves Republican and 37 percent calling themselves Democrat. Those claiming to be Independent or belonging to a minor party rose from 31 percent in 2004 to 34 percent in 2007. 
  • American Muslims expressed strong support for incorporating immigrants, had a positive view of them, and thought that immigration strengthens the country (71 percent); only 22 percent considered them a burden. The general public was split evenly on the subject.
  • This report shows that AmericanMuslims are invested in the United States, increasingly engaged in its political process, and have a real stake in its future. although a substantial portion of them are of immigrant origin, a growing number identify as “American” and desire to be politically active. As second- and third-generation immigrant Muslims mature and reach voting age, the community is becoming far more sophisticated in its effort to bring about political change.

 

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