By Kimberly R. Kras, University of Massachusetts Lowell
A fundamental right of U.S. citizenship is having your voice heard by voting to elect representatives. However, at least 6 million U.S. citizens cannot vote in the United States because they have been convicted of a felony.
Losing the right to vote is among numerous other consequences of being convicted of a crime. This so-called “civil death” suggests that person is considered dead to society. The larger political consequence is a lack of representation in government of a large group of citizens who are largely poor and people of color.
I study the impact of being convicted on individuals and communities. States have a variety of rules and regulations when it comes to voting rights and felony convictions. In some states, when a person is convicted they are barred from voting until they successfully complete prison, probation or parole. But in 12 states, people convicted of felonies are barred from voting for life.
In response to growing concern that these laws disenfranchise large segments of America’s citizens, several states have recently made substantial, yet controversial, changes to voting rights of ex-felons. This may be a growing movement.
In July, the Florida Supreme Court heard arguments in a case about whether laws excluding felons from the right to vote are constitutional. In November, the state will vote on a ballot measure to restore ex-felon’s voting rights automatically upon completion of their sentence.
These decisions will impact a large segment of Florida’s voting-age population and continue to build a strong precedent for other states.
Florida has historically played an important role in American elections. Yet roughly 10 percent of Floridians can’t vote because they have been convicted of felonies. Research suggests that had these Americans been able to cast their vote for president in the 2000 election, Florida would have been a blue state. Studies show that ex-felons largely vote Democrat, and in this case would have made an impact in a presidential election.
That may be true, but research shows that for many ex-felons it’s because they don’t know they can. This means fewer people have input in electing representatives who generally support causes important to them such as rehabilitation for offenders and criminal justice reform.
Crime and the social contract
Some pundits and legal scholars argue that felons should not be eligible to vote because when people commit crime they violate the “social contract.” The social contract is the agreement among citizens to abide by rules and laws for the good of society. This reasoning says that those who break it, say by committing a crime, are no longer entitled to the benefits of the contract, such as political representation.
People who study criminal behavior often say the opposite is true. They argue that restoring voting rights may in fact reinstate the social contract and improve factors that led the individual to commit crime in the first place.
In research I conducted, and headed by professors Beth Huebner and Timothy Bynum, we spoke with people returning from prison about how their felony conviction impacted their life after release. One participant whose name is protected under a confidentiality agreement, stated: “Not being able to vote restricts our voice.”
Another participant stated how his inability to vote about things important to him, like justice reform, meant that other voters might reinforce laws and restrictions that affect him: “Those are usually the people who want to put harsher rules and penalties and categorize everybody the same. I feel that they allow more and more of those laws to be piled on us because we’re not allowed to speak our minds.”
Restoring voting rights signals to all citizens that those who have served their time for a past crime can participate in a key mechanism of civic engagement: voting. Participating in civic life is associated with reductions in recidivism, so an inclusive approach to democracy can only strengthen the political process. That’s because the interests of more Americans, especially those historically silenced, will be heard through their vote.
Ex-felons as citizens
Moreover, research has shown that denying voting rights impacts not just individuals, but also families and entire communities, especially those typically underrepresented in political arenas like people of color and those in poverty. For example, partners of ex-felons are less likely to vote.
Restricting ex-felons from voting really says that, if you have committed a crime in the U.S., you can never be a full citizen again, even after serving punishment. That message suggests that they are always second- or third-class citizens.
But studies have shown that when people are reintegrated meaningfully in our society, the chances that they return to prison are reduced and the public is safer. Without the right to vote, ex-felons have less of a benefit or an interest in contributing positively to our communities. Being fully engaged in your community and having a voice in what happens to you are vital connections to others in the community – connections that can act to reduce crime. Voting rights represent the epitome of what it means to be a U.S. citizen.
What the Fourth Amendment to the U.S. Constitution means when it protects citizens against an unreasonable search by government agents isn’t entirely clear. It certainly includes police physically entering a person’s home, but for almost 100 years, the Supreme Court has tried to define what else might qualify, including keeping the law up-to-date with new technologies – as a recent case illustrates.
In that case, the FBI used cellphone records to show that a crime suspect’s mobile phone had been near the location of several robberies. The agency had gotten those records, without a warrant, from the company that provided the suspect with mobile service. The suspect argued that because the records were so invasive of his privacy – by revealing his physical locations over a period of time – obtaining them should be considered a search under the Constitution, and therefore require a warrant. The Supreme Court agreed.
As technology has developed, police have found new ways of collecting incriminating information without trespassing onto the suspect’s property. A century ago, police were beginning to tap phone lines to listen in on suspects’ conversations. In 1928, the Supreme Court ruled that wiretaps didn’t need warrants, so long as police didn’t enter the target’s own property to install the wires. The Supreme Court said the Fourth Amendment was concerned only with protecting material things, such as a person’s home or papers.
The decision came with a notable dissent from Justice Louis Brandeis, who argued that police listening in on phone conversations was indeed a search, because the Constitution’s authors meant to protect more than just tangible property:
“They sought to protect Americans in their beliefs, their thoughts, their emotions and their sensations. They conferred, as against the government, the right to be let alone – the most comprehensive of rights and the right most valued by civilized men.”
Expectation of privacy and the risk of sharing information
In 1967, the Supreme Court decided that Brandeis was right after all. Limiting the Fourth Amendment to material searches left too much of modern life completely outside the protections of the Constitution. Explaining that the Fourth Amendment protects people, not places, the justices ruled that police tapping into a private phone conversation – in that case by attaching a listening device to the outside of a public telephone booth – was a search.
In its decision, the Supreme Court created a new way of thinking about what is a search: As long as an individual is seeking to preserve something as private, and his expectation of privacy is one that society as a whole recognizes as reasonable, then official intrusion is a search. For example, when a person steps into a phone booth and closes the door, he is seeking to have a private conversation, and reasonably expects that the call will remain private from those outside the phone booth. Therefore, tapping into that call is a search.
But in the 1970s and 1980s, the Supreme Court narrowed the protection, for instance declaring that police didn’t need a warrant to find out what number the person called. The logic went that the caller voluntarily shared the recipient’s number with the phone company, and therefore willingly took the risk that it might be shared with police.
The justices – like society as a whole – are increasingly recognizing that new technologies, especially digital ones, pose growing privacy challenges. For example, the Supreme Court said a few years ago that, while police could still search a person after their arrest without a warrant, they needed one to search the data on the arrested person’s cellphone.
Smartphones have become an integral part of modern life over the past decade – and using one inherently involves sharing location data with the cell company. The justices have realized that regular people aren’t willing to accept the risk that participating in modern society means police could discover their movements over the previous five years without even getting a warrant.
In the cell tower case, the newest justice, Neil Gorsuch, dissented from the privacy reasoning of the majority’s decision, saying courts should stick more closely to the original text of the Fourth Amendment. But he then went on to say that the Supreme Court could interpret “papers and effects” to include digital information.It remains to be seen whether the Supreme Court will extend Fourth Amendment protections to emails stored on Gmail or Microsoft servers, or to password-protected websites people use to share photos with family and friends. As digital technology evolves and integrates into people’s lives in new ways, the Supreme Court will continue to wrestle with how to interpret the static text of the Fourth Amendment, adopted in 1791, in the 21st century.
Forty years ago, the U.S. Supreme Court ruled that a state could require nonmembers of a public employee union to pay an “agency fee,” otherwise known as costs of collective bargaining, for their representation by the union.
The union could not use any part of the agency fee to advance ideological purposes unrelated to the union’s primary function of collective bargaining.
At that time, the court took the view that this requirement did not violate the First Amendment’s “right of silence” of nonunion members who didn’t want to pay the fee. The “right of silence” is the guarantee that people cannot be forced to be associated with an idea they do not believe.
The court held that when it came to public employee unions, all collective bargaining involved ideological and public policy considerations. For government workers, the court said, issues like salaries, pensions and benefits are inherently political. And some employees may not agree with the union’s position on those matters.
For example, if a teacher’s union sought higher wages and benefits for its members, this might result in higher taxes for residents of the school district. And if that position was shared by certain union members, the union would be, effectively, putting words they didn’t believe in in their mouth. So the court said that compelling objecting employees to pay an agency fee violated their First Amendment right of silence.
Although the court is reluctant to overrule prior decisions, the court majority, consisting of the four conservative justices plus Justice Kennedy, found that requiring objecting public employees to pay an agency fee was inconsistent with standard First Amendment principles.
Associate Justice Elena Kagan blasted the decision in her dissent, writing that “The First Amendment was meant for better things. It was meant not to undermine but to protect democratic governance — including over the role of public-sector unions.”
The majority also decided that agency fees were not justified by the union’s claim that they were necessary to avoid “free riders,” who would get the benefit of the union’s collective bargaining services without paying for them.
Indeed, said the court, the alleged “free riders” would be employees who were compelled to take a ride that they did not want. And above all, public employee unions did not need agency fees in order to effectively perform their role of representing the members of the bargaining unit.
The court noted that today public-sector union membership has surpassed union membership in the private sector. They said that public-sector unions effectively represent both federal employees without any agency fees and public employees in “right to work” states, where agency fees are prohibited.
The result in Janus extends strong protection to the First Amendment right of silence. It continues a trend over the last decade by which the court, sometimes divided and sometimes not, has expanded First Amendment rights, often at the behest of ideological conservatives.
In the United States, we give more constitutional protection to First Amendment rights than is provided by other democratic nations and international human rights norms. Janus is another example of this protection.
There are two ways to enter the United States, legally or illegally. Entering the country illegally is a crime. If I commit an illegal act, no matter how well intentioned my actions are, I will be subject to arrest. If I am arrested with small children, I would have no reasonable expectation of not being separated from my my children.
Yes, many laws are unfair. Black people in the U.S. have been subject to walking and driving while black, and other while black actions have been criminalized including most recently, barbecuing and StarBucking while black. It is almost universally recognized that when you are arrested, even if you're arrested unfairly, your children will be separated from you while under arrest.
The worst example of forced child separation occurs within our criminal justice system. Just as the forced removal of Indian children became illegal in the late '70s, the United States began an accelerated process of mass incarceration that quintupled the number of U.S. prisoners.
Many people spend weeks, months and even years locked up while they await trial, half a million of the 2.3 million people behind bars are simply there because they are too poor to pay bail (even though we know that money bail only marginally impacts court attendance). Many of these mostly nonviolent people end up losing their jobs, homes or custody of their children before they’ve even had a chance to plead their case in court.
By Jessica Pryce, Florida State University
During the last few weeks, hundreds of families have been separated, following the Trump administration’s “zero tolerance” policy towards illegal immigrants. Even though the separations have reportedly stopped, it is not clear when the families will be unified. There are also reports of children being possibly put in foster homes and at least one teenager missing, after walking out of a shelter.
As a scholar who is actively engaged in child protection research and who examines the unnecessary removals of children from their parents, I am all too aware that the repercussions of such policies often take a lifetime to undo.
Another period of state-sanctioned separations was in the 1800s, after President Andrew Jackson authorized the Indian Removal Act. Native Americans, mostly youth, were forcibly taken out of their homes and communities and asked to walk for miles to a specially designated “Indian territory.” Thousands died on that journey. It has since been named the “Trail of Tears.”
The government, nonetheless went ahead with its policies and mandated that Native American children be educated apart from their families in boarding schools. This was a method of creating a distance between children and their Native American parents so that they would slowly let go of their native values – what scholars today describe as forced assimilation.
This practice went on until the passing of the Indian Child Welfare Act of 1978 when Native American parents were given the legal right to refuse boarding school education.
The internment of Japanese-Americans was also a time of enactment of exclusionary policies by the American government. President Roosevelt ordered that Japanese, many of them United States citizens, be forcibly removed and held in camps. Children, even infants, were placed in these camps with their parents, and sometimes without.
It is “common sense,” adds DeGruy, who has spent many years researching the multigenerational trauma, that hundreds of people who endured slavery would continue to pass on behaviors, such as anger, violence and shame, down to contemporary generations.
Scholars have also researched the impact of American Indian boarding schools. Their findings included reports of abuse in boarding school and how that manifested in their later years. As children, they were found to have high levels of depression. Research has also linked the adverse childhood experience of boarding school with difficulty in managing stress as adults.
Within the foster care system, scholars have long researched the harm in multiple placements, meaning moving children from one foster care placement to another. Children who experience such unstable placement experience, after being separated from their families, suffer from profound distress and a loss of belonging.
The trauma of separation leaves deep physical and psychological impact that carries into adulthood. This essentially means the healthy development of a child is disrupted in many ways.
These past comparisons bring us to what is occurring today. President Trump’s executive order has stopped any additional separations, but it does not undo the damage that has already been set in motion.
In April, a 25-year-old black woman named Chikesia Clemons was violently arrested by police at a Waffle House restaurant in Alabama.
A video of the arrest that went viral shows police pulling Clemons from her chair and throwing her to the floor. In the process, her breasts are exposed and her dress rides up in the back. When she attempts to cover her breasts, the two officers on top of her threaten to break her arm for “resisting.”
Clemons’ experience is not unique. In the U.S., black women are not afforded the same regard for bodily privacy as white women.
Another example: In an investigation of the Baltimore City Police Department, the Department of Justice found that the Baltimore Police Department frequently engaged in unjustified strip searches of African-Americans. In one instance, Baltimore police conducted a strip search of a black woman, including an anal cavity search, on a sidewalk in broad daylight and in full public view. The woman’s pleas to not be forced to disrobe in public were ignored. Her offense? A broken headlight.
While the #MeToo movement has been successful in bringing down several high-profile assailants, critics continue to argue that it has been monopolized by middle- and upper-class white women, particularly white Hollywood actresses. This, despite the fact that a black woman, Tarana Burke, created the Me Too campaign more than a decade ago. These criticisms reflect the fact that black women have experienced sexual violence differently than white women.
As a philosopher of race and gender who has written about sexual harassment, I offer historical context on the ways that black women experience sexual abuse, often by the authority of the state, as a way to think about black women’s contemporary experiences as the kinds of experiences that #MeToo should address.
History of black women’s bodies on display
As early as the 17th century, European men wrote travel narratives about their trips to West Africa to capture, enslave and trade African people. Their writings offer a window into how they perceived African women and what they thought primarily European male readers would find titillating.
In particular, their descriptions of West African women’s style of dance played a role in shaping European perceptions of black women’s sexual immorality and availability.
These travel accounts were the popular media of their day and offered some of the first reports of continental Africa to average Europeans. For example, Frenchman Jean Barbot wrote of African men and women “knocking bellies together very indecently” while “uttering some dirty mysterious words.” Meanwhile, naval officer Abraham Duqesne characterized African women as desiring the “caresses of white men.”
Because African women differed from European women both in attire and bodily movement, European travel writers regarded African women as sexually available and immoral. European settlers carried these attitudes to the United States where enslaved black women were subjected to violent sexual abuse and forced nudity as routine social practice, in ways that would have been unthinkable toward white women.
Sexual violence and the father of gynecology
By the 19th century, treating black and white women differently was firmly entrenched in society. Nowhere was this more evident than in the practice of J. Marion Sims, the physician widely regarded by gynecologists as the “father of modern gynecology.” The convention of the period was for physicians to conduct gynecological examinations of white women with averted gazes while the patients remained as clothed as possible.
However, Sims also conducted medical experiments on enslaved black women that ultimately resulted in a technique to repair vesicovaginal fistula, an opening that can develop between the vaginal wall and the bladder or large intestine, sometimes as a result of childbirth. The enslaved black women were stripped completely naked and examined on all fours, as Sims and other physicians took turns using a specially created speculum that enabled full viewing of the vagina. Private citizens were also allowed to watch these experiments and they, too, were invited to witness the full exposure of enslaved women’s vaginas.
Sims conducted his experiments without anesthesia, despite the fact that ether was known and in use by the time he performed later surgeries. Black women were denied anesthesia on the grounds that black people did not feel pain in the same ways that white people felt pain, a perception that still exists today. For example, one study found that when people viewed images of blacks receiving painful stimuli, like needle pricks, they responded with less empathy than when they viewed similar images of white people in pain.
Sexual violence in a court of law
In New York in 1925, another historical example shows how black women’s exposed bodies have been treated with indifference. Kip Rhinelander, a member of New York’s high society, was set to wed Alice Beatrice Jones, a working-class biracial woman. Their union drew national attention.
Although New York did not legally prohibit interracial marriage as other states did at that time, society strongly disapproved of interracial marriage.
Once their marriage was made public, Kip filed for divorce on the grounds of fraud. The salient question in the divorce hearing was whether Kip knew that Alice was black at the time of their marriage.
In order to answer that question, Alice’s attorney suggested that Alice bare her breasts in front of the all-white male jury, judge and attorneys in order to prove her racial identity. By viewing the shading of her areolas and legs, he said, the jurors could assess whether Kip – who had admitted to premarital sex with her – should have known her racial identity.
The judge directed Alice to follow through. Neither Alice Rhinelander’s tears nor her connection to a prominent white family could save her from the indignity of forced nudity in front of strangers. Ultimately, the jury decided that Alice was, in fact, “of colored blood” and that she did not conceal or misrepresent her racial identity.
The past is present
The hostility to black women’s bodily privacy and dignity in these examples isn’t accidental. Rather, it is part of the history of how black women have been cast in U.S. society.
In the Sims and Rhinelander examples, the legal status of enslavement and weight of the court validated the coercive display of black women’s bodies. The Department of Justice found that the Baltimore police used the weight of their badges to force compliance with public strip searches. Likewise, in the Waffle House example, although Clemons’ initial exposure may not have been intentional, the police responded to her cries and her attempts to cover herself by using their authority to threaten her with further harm.
This is a unique form of sexual violence experienced by black women. The convergence of race and gender in black women’s lives has created the social conditions in which black women are coerced and often expected, under threat of punishment by the government, to suffer the exposure of intimate body parts.
Race and gender converge in black women’s lives and have created the social conditions under which black women are coerced and expected to suffer the exposure of intimate body parts, or else face punishment. If movements like #MeToo are serious about combating sexual violence, then they have to also understand these practices as sexual violence.
The recent decision by the NFL regarding player protests and the national anthem has yet again exposed the fraught relationship between African-Americans and patriotism.
The controversy has taken place nearly a century after another time when African-Americans painfully grappled with questions concerning loyalty to the nation and the struggle for equal rights.
In July 1918, at the height of American participation in World War I, W. E. B. Du Bois, the acclaimed black scholar, activist and civil rights leader, penned arguably the most controversial editorial of his career, “Close Ranks.”
“Let us, while this war lasts, forget our special grievances and close our ranks shoulder to shoulder with our own white fellow citizens and the allied nations that are fighting for democracy,” he advised his fellow African-Americans. Du Bois acknowledged that this was “no ordinary sacrifice,” but black people would nevertheless make it “gladly and willingly with our eyes lifted to the hills.”
Pressured from league owners, white fans and the president of the United States, black NFL players are now faced with the dilemma of closing ranks and forgetting their “special grievances,” or continuing to protest against racial injustice.
Last season, during the playing of the national anthem, dozens of NFL players kneeled, locked arms and raised their fists in protest against police and state-sanctioned violence inflicted upon African-Americans. Their actions elicited a fierce backlash, much of it fueled by President Donald Trump, who encouraged his overwhelmingly white base of supporters to boycott the NFL so long as players, in his view, continued to disrespect the flag. Seeking to avoid further controversy, on May 23, Commissioner Roger Goddell announced that for the upcoming season, “All team and league personnel on the field shall stand and show respect for the flag and the Anthem.” Not following this directive could result in teams being fined and players subject to “appropriate discipline.”
I see the decision by the NFL as an unmistakable attempt to police the actions of its majority black work force, impose what amounts to a loyalty oath, and enforce through intimidation and threat a narrow definition of patriotism. The message is clear: Either demonstrate unqualified devotion to the United States or be punished.
African-Americans and World War I
African-Americans confronted the same stark choice during World War I.
In previous conflicts, African-Americans had sacrificed and shed blood for the nation. But patriotism alone has never been enough to overcome white supremacy. By 1917, as the United States prepared to enter the world war, disfranchisement, Jim Crow segregation, and racial violence had rendered African-Americans citizens in name only.
Black people thus had every reason to question the legitimacy of fighting in a war that President Woodrow Wilson declared would make the world “safe for democracy.” African-Americans immediately exposed the hypocrisy of Wilson’s words, while also seizing the opportunity to hold the United States accountable to its principles. They did this, in part, by serving in the army, as some 380,000 black soldiers labored and fought to not just win the war, but to also make democracy a reality for themselves.
African-Americans also recognized the importance of protest. Discrimination and racial violence continued throughout the war, highlighted by the East St. Louis massacre in July 1917, where white mobs killed as many as 200 black people. In response, the National Association for the Advancement of Colored People organized a Silent Protest Parade in New York City, where more than 10,000 black men, women and children peacefully marched down Fifth Avenue carrying signs, one of which read, “Patriotism and loyalty presuppose protection and liberty.”
‘Closing ranks’ and the costs
Just as it does today, protesting racial injustice during the war carried risk. The federal government wielded the repressive power of American nationalism to crush disloyalty to the United States. The Espionage Act (1917) and Sedition Act (1918) severely curtailed civil liberties by criminalizing “disloyal, profane, scurrilous, or abusive language.”
“100 percent Americanism” entailed the policing of immigrant communities, restricting freedom of the press, jailing anti-war activists, and monitoring African-Americans, including W. E. B. Du Bois, for potential radicalism. This pressure, along with the personal desire to demonstrate his loyalty to the nation, compelled Du Bois to soften his critiques of the government and issue his call for African-Americans to “close ranks.”
“The words were hardly out of my mouth when strong criticism was rained upon it,” Du Bois later remembered. Even during a time of war, most African-Americans refused to set aside the “special grievances” of segregation, lynching and systemic racial abuse. And Du Bois paid a heavy price. William Monroe Trotter, the fiery newspaper editor and civil rights leader from Boston, branded Du Bois “a rank quitter,” adding that his one-time ally had “weakened, compromised, deserted the fight.”
But African-Americans, having fought for democracy, would surely be rewarded for their loyal service and patriotic sacrifices, Du Bois reasoned.
To the contrary, they were greeted with a torrent of racial violence and bloodshed that came to be known as the “Red Summer” of 1919. White people, North and South, were determined to remind black people of their place in the nation’s racial hierarchy. Race riots erupted throughout the country and the number of African-Americans lynched skyrocketed, including several black veterans still in uniform.
The NFL’s decision is essentially an attempt to appease the mob in 2018.
And now, the NFL wants black players to “close ranks” by giving them the false choice between standing for the pledge or hiding their protest in the locker room, conveniently out of sight of fans in the stadium and away from television cameras.
The league ignores any mention of the “special grievances” of police brutality, racial profiling and antiblack harassment that remain alive and well. Ironically, the NFL has been the one to transform the flag into a political weapon to silence black activism, protect its corporate interests and maintain a racial status quo. Displays of patriotism and loyalty to nation are meaningless when not accompanied by the actual freedoms and protections that come with being a citizen.
Like the battlefields of France 100 years ago, the football fields of NFL stadiums are just one place where African-Americans have historically sought to answer these questions. And simply closing ranks has never been sufficient. In this moment of racial repression and moral mendacity, when the ideals of democracy are undermined daily, the debate over national anthem protests reminds us that the fight to affirm the sanctity of black life is much longer and deeper than a Sunday afternoon game.
Since the September 15th, Jason Stockley verdict, peaceful protest and civil disobedience have been taking place around St. Louis. The St. Louis protest and the protest during the National Anthem by NFL players have raised questions about protest and the rights of protesters. In St. Louis, activist have blocked streets and highways in protest of police killings.
Is it legal to block traffic during protest?
No, blocking traffic is not legal. The First Amendment guarantees the right to assemble and the right to free speech and expression; however, there are limits on those rights. Generally, local and state governments can and do restrict the time, place, and manner of protest. Protester engage in civil disobedience when they block traffic. Civil disobedience is the active, professed refusal to obey certain laws, demands, and commands of a government. Although, the process has existed since ancient times, Henry David Thoreau popularized the term with the 1849 essay, "Civil Disobedience".
For example, in residential areas, reasonable restrictions may be place regarding noise and time. During the first night of the Stockley protest, protesters assembled near Mayor Lyda Kresons home which was vandalized. Even when you agree with the protester's cause, you probably don't want your sleep disturb because people are protesting late at night or early in the moring; at that point protest rights conflict with disturbance of the peace.
In a video below, Martin Luther King Jr. speaks about civil disobedience.
Compiled from various ACLU documents concerning protest rights
Can my free speech be restricted because of what I say—even if it is controversial?
No. The First Amendment prohibits restrictions based on the content of speech. However, this does not mean that the Constitution completely protects all types of free speech activity in every circumstance. Police and government officials are allowed to place certain nondiscriminatory and narrowly drawn "time, place and manner" restrictions on the exercise of First Amendment rights. Any such restrictions must apply to all speech regardless of its point of view.
Where can I engage in free speech activity?
Generally, all types of expression are constitutionally protected in traditional "public forums" such as streets, sidewalks and parks. In addition, your speech activity may be permitted to take place at other public locations that the government has opened up to similar speech activities, such as the plazas in front of government buildings.
What about free speech activity on private property?
The general rule is that the owners of private property may set rules limiting your free speech. If you disobey the property owner's rules, they can order you off their property (and have you arrested for trespassing if you do not comply).
Is civil disobedience constitutionally protected?
No. Civil disobedience – peaceful, but unlawful, activities as a form of protest – can legally be (and often is) prosecuted. You may be arrested. Make arrangements with a lawyer in advance.
What should I do if I am ordered to disperse?
Missouri’s “Refusal to Disperse” Law is speech protective. No police officer should give an order to “disperse” unless someone is at a “riot” or “the scene of an unlawful assembly” (i.e., “six or more people assemble and agree to violate criminal laws with force or violence”). If you are at such a scene, you must first be given an order to disperse. You must obey such an order. If you do not do so, you may be arrested, even if you are not committing acts of violence.
Do I need a permit before I engage in free speech activity?
Not usually. However, certain types of events require permits. Generally, these events are:
A march or parade that does not stay on the sidewalk, and other events that require blocking traffic or street closure
A large rally requiring the use of sound amplifying devices; or
A rally at certain designated parks or plazas Many permit procedures require that the application be filed several weeks in advance of the event.
However, the First Amendment prohibits such an advance notice requirement from being used to prevent rallies or demonstrations that are rapid responses to unforeseeable and recent events. Also, many permit ordinances give a lot of discretion to the police or city officials to impose conditions on the event, such as the route of a march or the sound levels of amplification equipment. Such restrictions may violate the First Amendment if they are unnecessary for traffic control or public safety, or if they interfere significantly with effective communication with the intended audience. A permit cannot be denied because the event is controversial or will express unpopular views.
If organizers have not obtained a permit, where can a march take place?
If marchers stay on the sidewalks and obey traffic and pedestrian signals, their activity is constitutionally protected even without a permit. Marchers may be required to allow enough space on the sidewalk for normal pedestrian traffic and may not maliciously obstruct or detain passers-by.
May I distribute leaflets and other literature on public sidewalks?
Yes. You may approach pedestrians on public sidewalks with leaflets, newspapers, petitions and solicitations for donations without a permit. Tables may also be set up on sidewalks for these purposes if sufficient room is left for pedestrians to pass. These types of free speech activities are legal as long as entrances to buildings are not blocked and passers-by are not physically and maliciously detained. However, a permit may be required to set up a table.
Do I have a right to picket on public sidewalks?
Yes, and this is also an activity for which a permit is not required. However, picketing must be done in an orderly, non-disruptive fashion so that pedestrians can pass by and entrances to buildings are not blocked.
Can government impose a financial charge on exercising free speech rights?
Some local governments have required a fee as a condition of exercising free speech rights, such as application fees, security deposits for clean-up, or charges to cover overtime police costs. Charges that cover actual administrative costs have been permitted by some courts. However, if the costs are greater because an event is controversial (or a hostile crowd is expected)—such as requiring a large insurance policy—then the courts will not permit it. Also, regulations with financial requirements should include a waiver for groups that cannot afford the charge, so that even grassroots organizations can exercise their free speech rights. Therefore, a group without significant financial resources should not be prevented from engaging in a march simply because it cannot afford the charges the City would like to impose.
Do counter-demonstrators have free speech rights?
Yes. Although counter-demonstrators should not be allowed to physically disrupt the event they are protesting, they do have the right to be present and to voice their displeasure. Police are permitted to keep two antagonistic groups separated but should allow them to be within the general vicinity of one another.
Does it matter if other speech activities have taken place at the same location?
Yes. The government cannot discriminate against activities because of the controversial content of the message. Thus, if you can show that similar events to yours have been permitted in the past (such as a Veterans or Memorial Day parade), then that is an indication that the government is involved in selective enforcement if they are not granting you a permit.
What other types of free speech activity are constitutionally protected?
The First Amendment covers all forms of communication including music, theater, film and dance. The Constitution also protects actions that symbolically express a viewpoint. Examples of these symbolic forms of speech include wearing masks and costumes or holding a candlelight vigil. However, symbolic acts and civil disobedience that involve illegal conduct may be outside the realm of constitutional protections and can sometimes lead to arrest and conviction. Therefore, while sitting in a road may be expressing a political opinion, the act of blocking traffic may lead to criminal punishment.
What should I do if my rights are being violated by a police officer?
It rarely does any good to argue with a street patrol officer. Ask to talk to a supervisor and explain your position to him or her. Point out that you are not disrupting anyone else's activity and that the First Amendment protects your actions. If you do not obey an officer, you might be arrested and taken from the scene. You should not be convicted if a court concludes that your First Amendment rights have been violated.
Can I record or photograph police in public?
Can police legally attend a protest undercover?
Yes. And you should be aware that they may try to attend planning meetings to learn about plans for illegal activity.
Can police search demonstrators?
If police have reasonable suspicion that you are involved in or about to commit criminal activity, they can frisk your outer clothing to search for weapons.
Can police search bags and containers without probable cause?
Yes, if you are entering what has been marked a secure area. But you can refuse and should be allowed to leave. Otherwise, police can only search bags if they have probable cause that it contains contraband, weapons or evidence of illegal activity.
For additional protest related information see the following:
I heartily accept the motto, "That government is best which governs least"; and I should like to see it acted up to more rapidly and systematically. Carried out, it finally amounts to this, which also I believe- "That government is best which governs not at all"; and when men are prepared for it, that will be the kind of government which they will have. Government is at best but an expedient; but most governments are usually, and all governments are sometimes, inexpedient. The objections which have been brought against a standing army, and they are many and weighty, and deserve to prevail, may also at last be brought against a standing government. The standing army is only an arm of the standing government. The government itself, which is only the mode which the people have chosen to execute their will, is equally liable to be abused and perverted before the people can act through it. Witness the present Mexican war, the work of comparatively a few individuals using the standing government as their tool; for, in the outset, the people would not have consented to this measure.
This American government- what is it but a tradition, though a recent one, endeavoring to transmit itself unimpaired to posterity, but each instant losing some of its integrity? It has not the vitality and force of a single living man; for a single man can bend it to his will. It is a sort of wooden gun to the people themselves. But it is not the less necessary for this; for the people must have some complicated machinery or other, and hear its din, to satisfy that idea of government which they have. Governments show thus how successfully men can be imposed on, even impose on themselves, for their own advantage. It is excellent, we must all allow. Yet this government never of itself furthered any enterprise, but by the alacrity with which it got out of its way. It does not keep the country free. It does not settle the West. It does not educate. The character inherent in the American people has done all that has been accomplished; and it would have done somewhat more, if the government had not sometimes got in its way. For government is an expedient by which men would fain succeed in letting one another alone; and, as has been said, when it is most expedient, the governed are most let alone by it. Trade and commerce, if they were not made of india-rubber, would never manage to bounce over the obstacles which legislators are continually putting in their way; and, if one were to judge these men wholly by the effects of their actions and not partly by their intentions, they would deserve to be classed and punished with those mischievous persons who put obstructions on the railroads.
But, to speak practically and as a citizen, unlike those who call themselves no-government men, I ask for, not at once no government, but at once a better government. Let every man make known what kind of government would command his respect, and that will be one step toward obtaining it.
After all, the practical reason why, when the power is once in the hands of the people, a majority are permitted, and for a long period continue, to rule is not because they are most likely to be in the right, nor because this seems fairest to the minority, but because they are physically the strongest. But a government in which the majority rule in all cases cannot be based on justice, even as far as men understand it. Can there not be a government in which majorities do not virtually decide right and wrong, but conscience?- in which majorities decide only those questions to which the rule of expediency is applicable? Must the citizen ever for a moment, or in the least degree, resign his conscience to the legislation? Why has every man a conscience, then? I think that we should be men first, and subjects afterward. It is not desirable to cultivate a respect for the law, so much as for the right. The only obligation which I have a right to assume is to do at any time what I think right. It is truly enough said that a corporation has no conscience; but a corporation of conscientious men is a corporation with a conscience. Law never made men a whit more just; and, by means of their respect for it, even the well-disposed are daily made the agents of injustice. A common and natural result of an undue respect for law is, that you may see a file of soldiers, colonel, captain, corporal, privates, powder-monkeys, and all, marching in admirable order over hill and dale to the wars, against their wills, ay, against their common sense and consciences, which makes it very steep marching indeed, and produces a palpitation of the heart. They have no doubt that it is a damnable business in which they are concerned; they are all peaceably inclined. Now, what are they? Men at all? or small movable forts and magazines, at the service of some unscrupulous man in power? Visit the Navy-Yard, and behold a marine, such a man as an American government can make, or such as it can make a man with its black arts- a mere shadow and reminiscence of humanity, a man laid out alive and standing, and already, as one may say, buried under arms with funeral accompaniments, though it may be,
"Not a drum was heard, not a funeral note,
As his corse to the rampart we hurried;
Not a soldier discharged his farewell shot
O'er the grave where our hero we buried."
The mass of men serve the state thus, not as men mainly, but as machines, with their bodies. They are the standing army, and the militia, jailers, constables, posse comitatus, etc. In most cases there is no free exercise whatever of the judgment or of the moral sense; but they put themselves on a level with wood and earth and stones; and wooden men can perhaps be manufactured that will serve the purpose as well. Such command no more respect than men of straw or a lump of dirt. They have the same sort of worth only as horses and dogs. Yet such as these even are commonly esteemed good citizens. Others- as most legislators, politicians, lawyers, ministers, and office-holders- serve the state chiefly with their heads; and, as they rarely make any moral distinctions, they are as likely to serve the devil, without intending it, as God. A very few- as heroes, patriots, martyrs, reformers in the great sense, and men- serve the state with their consciences also, and so necessarily resist it for the most part; and they are commonly treated as enemies by it. A wise man will only be useful as a man, and will not submit to be "clay," and "stop a hole to keep the wind away," but leave that office to his dust at least:
"I am too high-born to be propertied,
To be a secondary at control,
Or useful serving-man and instrument
To any sovereign state throughout the world."
He who gives himself entirely to his fellow-men appears to them useless and selfish; but he who gives himself partially to them is pronounced a benefactor and philanthropist.
How does it become a man to behave toward this American government today? I answer, that he cannot without disgrace be associated with it. I cannot for an instant recognize that political organization as my government which is the slave's government also.
All men recognize the right of revolution; that is, the right to refuse allegiance to, and to resist, the government, when its tyranny or its inefficiency are great and unendurable. But almost all say that such is not the case now. But such was the case, they think, in the Revolution Of '75. If one were to tell me that this was a bad government because it taxed certain foreign commodities brought to its ports, it is most probable that I should not make an ado about it, for I can do without them. All machines have their friction; and possibly this does enough good to counterbalance the evil. At any rate, it is a great evil to make a stir about it. But when the friction comes to have its machine, and oppression and robbery are organized, I say, let us not have such a machine any longer. In other words, when a sixth of the population of a nation which has undertaken to be the refuge of liberty are slaves, and a whole country is unjustly overrun and conquered by a foreign army, and subjected to military law, I think that it is not too soon for honest men to rebel and revolutionize. What makes this duty the more urgent is the fact that the country so overrun is not our own, but ours is the invading army.
Paley, a common authority with many on moral questions, in his chapter on the "Duty of Submission to Civil Government," resolves all civil obligation into expediency; and he proceeds to say that "so long as the interest of the whole society requires it, that is, so long as the established government cannot be resisted or changed without public inconveniency, it is the will of God… that the established government be obeyed- and no longer. This principle being admitted, the justice of every particular case of resistance is reduced to a computation of the quantity of the danger and grievance on the one side, and of the probability and expense of redressing it on the other." Of this, he says, every man shall judge for himself. But Paley appears never to have contemplated those cases to which the rule of expediency does not apply, in which a people, as well as an individual, must do justice, cost what it may. If I have unjustly wrested a plank from a drowning man, I must restore it to him though I drown myself. This, according to Paley, would be inconvenient. But he that would save his life, in such a case, shall lose it. This people must cease to hold slaves, and to make war on Mexico, though it cost them their existence as a people.
In their practice, nations agree with Paley; but does any one think that Massachusetts does exactly what is right at the present crisis?
"A drab of state, a cloth-o'-silver slut,
To have her train borne up, and her soul trail in the dirt."
Practically speaking, the opponents to a reform in Massachusetts are not a hundred thousand politicians at the South, but a hundred thousand merchants and farmers here, who are more interested in commerce and agriculture than they are in humanity, and are not prepared to do justice to the slave and to Mexico, cost what it may. I quarrel not with far-off foes, but with those who, near at home, cooperate with, and do the bidding of those far away, and without whom the latter would be harmless. We are accustomed to say, that the mass of men are unprepared; but improvement is slow, because the few are not materially wiser or better than the many. It is not so important that many should be as good as you, as that there be some absolute goodness somewhere; for that will leaven the whole lump. There are thousands who are in opinion opposed to slavery and to the war, who yet in effect do nothing to put an end to them; who, esteeming themselves children of Washington and Franklin, sit down with their hands in their pockets, and say that they know not what to do, and do nothing; who even postpone the question of freedom to the question of free trade, and quietly read the prices-current along with the latest advices from Mexico, after dinner, and, it may be, fall asleep over them both. What is the price-current of an honest man and patriot today? They hesitate, and they regret, and sometimes they petition; but they do nothing in earnest and with effect. They will wait, well disposed, for others to remedy the evil, that they may no longer have it to regret. At most, they give only a cheap vote, and a feeble countenance and God-speed, to the right, as it goes by them. There are nine hundred and ninety-nine patrons of virtue to one virtuous man. But it is easier to deal with the real possessor of a thing than with the temporary guardian of it.
All voting is a sort of gaming, like checkers or backgammon, with a slight moral tinge to it, a playing with right and wrong, with moral questions; and betting naturally accompanies it. The character of the voters is not staked. I cast my vote, perchance, as I think right; but I am not vitally concerned that that right should prevail. I am willing to leave it to the majority. Its obligation, therefore, never exceeds that of expediency. Even voting for the right is doing nothing for it. It is only expressing to men feebly your desire that it should prevail. A wise man will not leave the right to the mercy of chance, nor wish it to prevail through the power of the majority. There is but little virtue in the action of masses of men. When the majority shall at length vote for the abolition of slavery, it will be because they are indifferent to slavery, or because there is but little slavery left to be abolished by their vote. They will then be the only slaves. Only his vote can hasten the abolition of slavery who asserts his own freedom by his vote.
I hear of a convention to be held at Baltimore, or elsewhere, for the selection of a candidate for the Presidency, made up chiefly of editors, and men who are politicians by profession; but I think, what is it to any independent, intelligent, and respectable man what decision they may come to? Shall we not have the advantage of his wisdom and honesty, nevertheless? Can we not count upon some independent votes? Are there not many individuals in the country who do not attend conventions? But no: I find that the respectable man, so called, has immediately drifted from his position, and despairs of his country, when his country has more reason to despair of him. He forthwith adopts one of the candidates thus selected as the only available one, thus proving that he is himself available for any purposes of the demagogue. His vote is of no more worth than that of any unprincipled foreigner or hireling native, who may have been bought. O for a man who is a man, and, as my neighbor says, has a bone in his back which you cannot pass your hand through! Our statistics are at fault: the population has been returned too large. How many men are there to a square thousand miles in this country? Hardly one. Does not America offer any inducement for men to settle here? The American has dwindled into an Odd Fellow-one who may be known by the development of his organ of gregariousness, and a manifest lack of intellect and cheerful self-reliance; whose first and chief concern, on coming into the world, is to see that the almshouses are in good repair; and, before yet he has lawfully donned the virile garb, to collect a fund for the support of the widows and orphans that may be; who, in short, ventures to live only by the aid of the Mutual Insurance company, which has promised to bury him decently.
It is not a man's duty, as a matter of course, to devote himself to the eradication of any, even the most enormous, wrong; he may still properly have other concerns to engage him; but it is his duty, at least, to wash his hands of it, and, if he gives it no thought longer, not to give it practically his support. If I devote myself to other pursuits and contemplations, I must first see, at least, that I do not pursue them sitting upon another man's shoulders. I must get off him first, that he may pursue his contemplations too. See what gross inconsistency is tolerated. I have heard some of my townsmen say, "I should like to have them order me out to help put down an insurrection of the slaves, or to march to Mexico;- see if I would go"; and yet these very men have each, directly by their allegiance, and so indirectly, at least, by their money, furnished a substitute. The soldier is applauded who refuses to serve in an unjust war by those who do not refuse to sustain the unjust government which makes the war; is applauded by those whose own act and authority he disregards and sets at naught; as if the state were penitent to that degree that it differed one to scourge it while it sinned, but not to that degree that it left off sinning for a moment. Thus, under the name of Order and Civil Government, we are all made at last to pay homage to and support our own meanness. After the first blush of sin comes its indifference; and from immoral it becomes, as it were, unmoral, and not quite unnecessary to that life which we have made.
The broadest and most prevalent error requires the most disinterested virtue to sustain it. The slight reproach to which the virtue of patriotism is commonly liable, the noble are most likely to incur. Those who, while they disapprove of the character and measures of a government, yield to it their allegiance and support are undoubtedly its most conscientious supporters, and so frequently the most serious obstacles to reform. Some are petitioning the State to dissolve the Union, to disregard the requisitions of the President. Why do they not dissolve it themselves- the union between themselves and the State- and refuse to pay their quota into its treasury? Do not they stand in the same relation to the State that the State does to the Union? And have not the same reasons prevented the State from resisting the Union which have prevented them from resisting the State?
How can a man be satisfied to entertain an opinion merely, and enjoy it? Is there any enjoyment in it, if his opinion is that he is aggrieved? If you are cheated out of a single dollar by your neighbor, you do not rest satisfied with knowing that you are cheated, or with saying that you are cheated, or even with petitioning him to pay you your due; but you take effectual steps at once to obtain the full amount, and see that you are never cheated again. Action from principle, the perception and the performance of right, changes things and relations; it is essentially revolutionary, and does not consist wholly with anything which was. It not only divides States and churches, it divides families; ay, it divides the individual, separating the diabolical in him from the divine.
Unjust laws exist: shall we be content to obey them, or shall we endeavor to amend them, and obey them until we have succeeded, or shall we transgress them at once? Men generally, under such a government as this, think that they ought to wait until they have persuaded the majority to alter them. They think that, if they should resist, the remedy would be worse than the evil. But it is the fault of the government itself that the remedy is worse than the evil. It makes it worse. Why is it not more apt to anticipate and provide for reform? Why does it not cherish its wise minority? Why does it cry and resist before it is hurt? Why does it not encourage its citizens to be on the alert to point out its faults, and do better than it would have them? Why does it always crucify Christ, and excommunicate Copernicus and Luther, and pronounce Washington and Franklin rebels?
One would think, that a deliberate and practical denial of its authority was the only offence never contemplated by government; else, why has it not assigned its definite, its suitable and proportionate, penalty? If a man who has no property refuses but once to earn nine shillings for the State, he is put in prison for a period unlimited by any law that I know, and determined only by the discretion of those who placed him there; but if he should steal ninety times nine shillings from the State, he is soon permitted to go at large again.
If the injustice is part of the necessary friction of the machine of government, let it go, let it go: perchance it will wear smooth- certainly the machine will wear out. If the injustice has a spring, or a pulley, or a rope, or a crank, exclusively for itself, then perhaps you may consider whether the remedy will not be worse than the evil; but if it is of such a nature that it requires you to be the agent of injustice to another, then, I say, break the law. Let your life be a counter-friction to stop the machine. What I have to do is to see, at any rate, that I do not lend myself to the wrong which I condemn.
As for adopting the ways which the State has provided for remedying the evil, I know not of such ways. They take too much time, and a man's life will be gone. I have other affairs to attend to. I came into this world, not chiefly to make this a good place to live in, but to live in it, be it good or bad. A man has not everything to do, but something; and because he cannot do everything, it is not necessary that he should do something wrong. It is not my business to be petitioning the Governor or the Legislature any more than it is theirs to petition me; and if they should not bear my petition, what should I do then? But in this case the State has provided no way: its very Constitution is the evil. This may seem to be harsh and stubborn and unconciliatory; but it is to treat with the utmost kindness and consideration the only spirit that can appreciate or deserves it. So is an change for the better, like birth and death, which convulse the body.
I do not hesitate to say, that those who call themselves Abolitionists should at once effectually withdraw their support, both in person and property, from the government of Massachusetts, and not wait till they constitute a majority of one, before they suffer the right to prevail through them. I think that it is enough if they have God on their side, without waiting for that other one. Moreover, any man more right than his neighbors constitutes a majority of one already.
I meet this American government, or its representative, the State government, directly, and face to face, once a year- no more- in the person of its tax-gatherer; this is the only mode in which a man situated as I am necessarily meets it; and it then says distinctly, Recognize me; and the simplest, the most effectual, and, in the present posture of affairs, the indispensablest mode of treating with it on this head, of expressing your little satisfaction with and love for it, is to deny it then. My civil neighbor, the tax-gatherer, is the very man I have to deal with- for it is, after all, with men and not with parchment that I quarrel- and he has voluntarily chosen to be an agent of the government. How shall he ever know well what he is and does as an officer of the government, or as a man, until he is obliged to consider whether he shall treat me, his neighbor, for whom he has respect, as a neighbor and well-disposed man, or as a maniac and disturber of the peace, and see if he can get over this obstruction to his neighborliness without a ruder and more impetuous thought or speech corresponding with his action. I know this well, that if one thousand, if one hundred, if ten men whom I could name- if ten honest men only- ay, if one HONEST man, in this State of Massachusetts, ceasing to hold slaves, were actually to withdraw from this copartnership, and be locked up in the county jail therefor, it would be the abolition of slavery in America. For it matters not how small the beginning may seem to be: what is once well done is done forever. But we love better to talk about it: that we say is our mission, Reform keeps many scores of newspapers in its service, but not one man. If my esteemed neighbor, the State's ambassador, who will devote his days to the settlement of the question of human rights in the Council Chamber, instead of being threatened with the prisons of Carolina, were to sit down the prisoner of Massachusetts, that State which is so anxious to foist the sin of slavery upon her sister- though at present she can discover only an act of inhospitality to be the ground of a quarrel with her- the Legislature would not wholly waive the subject the following winter.
Under a government which imprisons any unjustly, the true place for a just man is also a prison. The proper place today, the only place which Massachusetts has provided for her freer and less desponding spirits, is in her prisons, to be put out and locked out of the State by her own act, as they have already put themselves out by their principles. It is there that the fugitive slave, and the Mexican prisoner on parole, and the Indian come to plead the wrongs of his race should find them; on that separate, but more free and honorable, ground, where the State places those who are not with her, but against her- the only house in a slave State in which a free man can abide with honor. If any think that their influence would be lost there, and their voices no longer afflict the ear of the State, that they would not be as an enemy within its walls, they do not know by how much truth is stronger than error, nor how much more eloquently and effectively he can combat injustice who has experienced a little in his own person. Cast your whole vote, not a strip of paper merely, but your whole influence. A minority is powerless while it conforms to the majority; it is not even a minority then; but it is irresistible when it clogs by its whole weight. If the alternative is to keep all just men in prison, or give up war and slavery, the State will not hesitate which to choose. If a thousand men were not to pay their tax-bills this year, that would not be a violent and bloody measure, as it would be to pay them, and enable the State to commit violence and shed innocent blood. This is, in fact, the definition of a peaceable revolution, if any such is possible. If the tax-gatherer, or any other public officer, asks me, as one has done, "But what shall I do?" my answer is, "If you really wish to do anything, resign your office." When the subject has refused allegiance, and the officer has resigned his office, then the revolution is accomplished. But even suppose blood should flow. Is there not a sort of blood shed when the conscience is wounded? Through this wound a man's real manhood and immortality flow out, and he bleeds to an everlasting death. I see this blood flowing now.
I have contemplated the imprisonment of the offender, rather than the seizure of his goods- though both will serve the same purpose- because they who assert the purest right, and consequently are most dangerous to a corrupt State, commonly have not spent much time in accumulating property. To such the State renders comparatively small service, and a slight tax is wont to appear exorbitant, particularly if they are obliged to earn it by special labor with their hands. If there were one who lived wholly without the use of money, the State itself would hesitate to demand it of him. But the rich man- not to make any invidious comparison- is always sold to the institution which makes him rich. Absolutely speaking, the more money, the less virtue; for money comes between a man and his objects, and obtains them for him; and it was certainly no great virtue to obtain it. It puts to rest many questions which he would otherwise be taxed to answer; while the only new question which it puts is the hard but superfluous one, how to spend it. Thus his moral ground is taken from under his feet. The opportunities of living are diminished in proportion as what are called the "means" are increased. The best thing a man can do for his culture when he is rich is to endeavor to carry out those schemes which he entertained when he was poor. Christ answered the Herodians according to their condition. "Show me the tribute-money," said he;- and one took a penny out of his pocket;- if you use money which has the image of Caesar on it, and which he has made current and valuable, that is, if you are men of the State, and gladly enjoy the advantages of Caesar's government, then pay him back some of his own when he demands it. "Render therefore to Caesar that which is Caesar's, and to God those things which are God's"- leaving them no wiser than before as to which was which; for they did not wish to know.
When I converse with the freest of my neighbors, I perceive that, whatever they may say about the magnitude and seriousness of the question, and their regard for the public tranquillity, the long and the short of the matter is, that they cannot spare the protection of the existing government, and they dread the consequences to their property and families of disobedience to it. For my own part, I should not like to think that I ever rely on the protection of the State. But, if I deny the authority of the State when it presents its tax-bill, it will soon take and waste all my property, and so harass me and my children without end. This is hard. This makes it impossible for a man to live honestly, and at the same time comfortably, in outward respects. It will not be worth the while to accumulate property; that would be sure to go again. You must hire or squat somewhere, and raise but a small crop, and eat that soon. You must live within yourself, and depend upon yourself always tucked up and ready for a start, and not have many affairs. A man may grow rich in Turkey even, if he will be in all respects a good subject of the Turkish government. Confucius said: "If a state is governed by the principles of reason, poverty and misery are subjects of shame; if a state is not governed by the principles of reason, riches and honors are the subjects of shame." No: until I want the protection of Massachusetts to be extended to me in some distant Southern port, where my liberty is endangered, or until I am bent solely on building up an estate at home by peaceful enterprise, I can afford to refuse allegiance to Massachusetts, and her right to my property and life. It costs me less in every sense to incur the penalty of disobedience to the State than it would to obey. I should feel as if I were worth less in that case.
Some years ago, the State met me in behalf of the Church, and commanded me to pay a certain sum toward the support of a clergyman whose preaching my father attended, but never I myself. "Pay," it said, "or be locked up in the jail." I declined to pay. But, unfortunately, another man saw fit to pay it. I did not see why the schoolmaster should be taxed to support the priest, and not the priest the schoolmaster; for I was not the State's schoolmaster, but I supported myself by voluntary subscription. I did not see why the lyceum should not present its tax-bill, and have the State to back its demand, as well as the Church. However, at the request of the selectmen, I condescended to make some such statement as this in writing:- "Know all men by these presents, that I, Henry Thoreau, do not wish to be regarded as a member of any incorporated society which I have not joined." This I gave to the town clerk; and he has it. The State, having thus learned that I did not wish to be regarded as a member of that church, has never made a like demand on me since; though it said that it must adhere to its original presumption that time. If I had known how to name them, I should then have signed off in detail from all the societies which I never signed on to; but I did not know where to find a complete list.
I have paid no poll-tax for six years. I was put into a jail once on this account, for one night; and, as I stood considering the walls of solid stone, two or three feet thick, the door of wood and iron, a foot thick, and the iron grating which strained the light, I could not help being struck with the foolishness of that institution which treated me as if I were mere flesh and blood and bones, to be locked up. I wondered that it should have concluded at length that this was the best use it could put me to, and had never thought to avail itself of my services in some way. I saw that, if there was a wall of stone between me and my townsmen, there was a still more difficult one to climb or break through before they could get to be as free as I was. I did not for a moment feel confined, and the walls seemed a great waste of stone and mortar. I felt as if I alone of all my townsmen had paid my tax. They plainly did not know how to treat me, but behaved like persons who are underbred. In every threat and in every compliment there was a blunder; for they thought that my chief desire was to stand the other side of that stone wall. I could not but smile to see how industriously they locked the door on my meditations, which followed them out again without let or hindrance, and they were really all that was dangerous. As they could not reach me, they had resolved to punish my body; just as boys, if they cannot come at some person against whom they have a spite, will abuse his dog. I saw that the State was half-witted, that it was timid as a lone woman with her silver spoons, and that it did not know its friends from its foes, and I lost all my remaining respect for it, and pitied it.
Thus the State never intentionally confronts a man's sense, intellectual or moral, but only his body, his senses. It is not armed with superior wit or honesty, but with superior physical strength. I was not born to be forced. I will breathe after my own fashion. Let us see who is the strongest. What force has a multitude? They only can force me who obey a higher law than I. They force me to become like themselves. I do not hear of men being forced to have this way or that by masses of men. What sort of life were that to live? When I meet a government which says to me, "Your money or your life," why should I be in haste to give it my money? It may be in a great strait, and not know what to do: I cannot help that. It must help itself; do as I do. It is not worth the while to snivel about it. I am not responsible for the successful working of the machinery of society. I am not the son of the engineer. I perceive that, when an acorn and a chestnut fall side by side, the one does not remain inert to make way for the other, but both obey their own laws, and spring and grow and flourish as best they can, till one, perchance, overshadows and destroys the other. If a plant cannot live according to its nature, it dies; and so a man.
The night in prison was novel and interesting enough. The prisoners in their shirt-sleeves were enjoying a chat and the evening air in the doorway, when I entered. But the jailer said, "Come, boys, it is time to lock up"; and so they dispersed, and I heard the sound of their steps returning into the hollow apartments. My room-mate was introduced to me by the jailer as "a first-rate fellow and a clever man." When the door was locked, he showed me where to hang my hat, and how he managed matters there. The rooms were whitewashed once a month; and this one, at least, was the whitest, most simply furnished, and probably the neatest apartment in the town. He naturally wanted to know where I came from, and what brought me there; and, when I had told him, I asked him in my turn how he came there, presuming him to be an honest man, of course; and, as the world goes, I believe he was. "Why," said he, "they accuse me of burning a barn; but I never did it." As near as I could discover, he had probably gone to bed in a barn when drunk, and smoked his pipe there; and so a barn was burnt. He had the reputation of being a clever man, had been there some three months waiting for his trial to come on, and would have to wait as much longer; but he was quite domesticated and contented, since he got his board for nothing, and thought that he was well treated.
He occupied one window, and I the other; and I saw that if one stayed there long, his principal business would be to look out the window. I had soon read all the tracts that were left there, and examined where former prisoners had broken out, and where a grate had been sawed off, and heard the history of the various occupants of that room; for I found that even here there was a history and a gossip which never circulated beyond the walls of the jail. Probably this is the only house in the town where verses are composed, which are afterward printed in a circular form, but not published. I was shown quite a long list of verses which were composed by some young men who had been detected in an attempt to escape, who avenged themselves by singing them.
I pumped my fellow-prisoner as dry as I could, for fear I should never see him again; but at length he showed me which was my bed, and left me to blow out the lamp.
It was like travelling into a far country, such as I had never expected to behold, to lie there for one night. It seemed to me that I never had heard the town clock strike before, nor the evening sounds of the village; for we slept with the windows open, which were inside the grating. It was to see my native village in the light of the Middle Ages, and our Concord was turned into a Rhine stream, and visions of knights and castles passed before me. They were the voices of old burghers that I heard in the streets. I was an involuntary spectator and auditor of whatever was done and said in the kitchen of the adjacent village inn- a wholly new and rare experience to me. It was a closer view of my native town. I was fairly inside of it. I never had seen its institutions before. This is one of its peculiar institutions; for it is a shire town. I began to comprehend what its inhabitants were about.
In the morning, our breakfasts were put through the hole in the door, in small oblong-square tin pans, made to fit, and holding a pint of chocolate, with brown bread, and an iron spoon. When they called for the vessels again, I was green enough to return what bread I had left; but my comrade seized it, and said that I should lay that up for lunch or dinner. Soon after he was let out to work at haying in a neighboring field, whither he went every day, and would not be back till noon; so he bade me good-day, saying that he doubted if he should see me again.
When I came out of prison- for some one interfered, and paid that tax- I did not perceive that great changes had taken place on the common, such as he observed who went in a youth and emerged a tottering and gray-headed man; and yet a change had to my eyes come over the scene- the town, and State, and country- greater than any that mere time could effect. I saw yet more distinctly the State in which I lived. I saw to what extent the people among whom I lived could be trusted as good neighbors and friends; that their friendship was for summer weather only; that they did not greatly propose to do right; that they were a distinct race from me by their prejudices and superstitions, as the Chinamen and Malays are; that in their sacrifices to humanity they ran no risks, not even to their property; that after all they were not so noble but they treated the thief as he had treated them, and hoped, by a certain outward observance and a few prayers, and by walking in a particular straight though useless path from time to time, to save their souls. This may be to judge my neighbors harshly; for I believe that many of them are not aware that they have such an institution as the jail in their village.
It was formerly the custom in our village, when a poor debtor came out of jail, for his acquaintances to salute him, looking through their fingers, which were crossed to represent the grating of a jail window, "How do ye do?" My neighbors did not thus salute me, but first looked at me, and then at one another, as if I had returned from a long journey. I was put into jail as I was going to the shoemaker's to get a shoe which was mended. When I was let out the next morning, I proceeded to finish my errand, and, having put on my mended shoe, joined a huckleberry party, who were impatient to put themselves under my conduct; and in half an hour- for the horse was soon tackled- was in the midst of a huckleberry field, on one of our highest hills, two miles off, and then the State was nowhere to be seen.
This is the whole history of "My Prisons."
I have never declined paying the highway tax, because I am as desirous of being a good neighbor as I am of being a bad subject; and as for supporting schools, I am doing my part to educate my fellow-countrymen now. It is for no particular item in the tax-bill that I refuse to pay it. I simply wish to refuse allegiance to the State, to withdraw and stand aloof from it effectually. I do not care to trace the course of my dollar, if I could, till it buys a man or a musket to shoot one with- the dollar is innocent- but I am concerned to trace the effects of my allegiance. In fact, I quietly declare war with the State, after my fashion, though I will still make what use and get what advantage of her I can, as is usual in such cases.
If others pay the tax which is demanded of me, from a sympathy with the State, they do but what they have already done in their own case, or rather they abet injustice to a greater extent than the State requires. If they pay the tax from a mistaken interest in the individual taxed, to save his property, or prevent his going to jail, it is because they have not considered wisely how far they let their private feelings interfere with the public good.
This, then, is my position at present. But one cannot be too much on his guard in such a case, lest his action be biased by obstinacy or an undue regard for the opinions of men. Let him see that he does only what belongs to himself and to the hour.
I think sometimes, Why, this people mean well, they are only ignorant; they would do better if they knew how: why give your neighbors this pain to treat you as they are not inclined to? But I think again, This is no reason why I should do as they do, or permit others to suffer much greater pain of a different kind. Again, I sometimes say to myself, When many millions of men, without heat, without ill will, without personal feeling of any kind, demand of you a few shillings only, without the possibility, such is their constitution, of retracting or altering their present demand, and without the possibility, on your side, of appeal to any other millions, why expose yourself to this overwhelming brute force? You do not resist cold and hunger, the winds and the waves, thus obstinately; you quietly submit to a thousand similar necessities. You do not put your head into the fire. But just in proportion as I regard this as not wholly a brute force, but partly a human force, and consider that I have relations to those millions as to so many millions of men, and not of mere brute or inanimate things, I see that appeal is possible, first and instantaneously, from them to the Maker of them, and, secondly, from them to themselves. But if I put my head deliberately into the fire, there is no appeal to fire or to the Maker of fire, and I have only myself to blame. If I could convince myself that I have any right to be satisfied with men as they are, and to treat them accordingly, and not according, in some respects, to my requisitions and expectations of what they and I ought to be, then, like a good Mussulman and fatalist, I should endeavor to be satisfied with things as they are, and say it is the will of God. And, above all, there is this difference between resisting this and a purely brute or natural force, that I can resist this with some effect; but I cannot expect, like Orpheus, to change the nature of the rocks and trees and beasts.
I do not wish to quarrel with any man or nation. I do not wish to split hairs, to make fine distinctions, or set myself up as better than my neighbors. I seek rather, I may say, even an excuse for conforming to the laws of the land. I am but too ready to conform to them. Indeed, I have reason to suspect myself on this head; and each year, as the tax-gatherer comes round, I find myself disposed to review the acts and position of the general and State governments, and the spirit of the people, to discover a pretext for conformity.
"We must affect our country as our parents,
And if at any time we alienate
Our love or industry from doing it honor,
We must respect effects and teach the soul
Matter of conscience and religion,
And not desire of rule or benefit."
I believe that the State will soon be able to take all my work of this sort out of my hands, and then I shall be no better a patriot than my fellow-countrymen. Seen from a lower point of view, the Constitution, with all its faults, is very good; the law and the courts are very respectable; even this State and this American government are, in many respects, very admirable, and rare things, to be thankful for, such as a great many have described them; but seen from a point of view a little higher, they are what I have described them; seen from a higher still, and the highest, who shall say what they are, or that they are worth looking at or thinking of at all?
However, the government does not concern me much, and I shall bestow the fewest possible thoughts on it. It is not many moments that I live under a government, even in this world. If a man is thought-free, fancy-free, imagination-free, that which is not never for a long time appearing to be to him, unwise rulers or reformers cannot fatally interrupt him.
I know that most men think differently from myself; but those whose lives are by profession devoted to the study of these or kindred subjects content me as little as any. Statesmen and legislators, standing so completely within the institution, never distinctly and nakedly behold it. They speak of moving society, but have no resting-place without it. They may be men of a certain experience and discrimination, and have no doubt invented ingenious and even useful systems, for which we sincerely thank them; but all their wit and usefulness lie within certain not very wide limits. They are wont to forget that the world is not governed by policy and expediency. Webster never goes behind government, and so cannot speak with authority about it. His words are wisdom to those legislators who contemplate no essential reform in the existing government; but for thinkers, and those who legislate for all time, he never once glances at the subject. I know of those whose serene and wise speculations on this theme would soon reveal the limits of his mind's range and hospitality. Yet, compared with the cheap professions of most reformers, and the still cheaper wisdom and eloquence of politicians in general, his are almost the only sensible and valuable words, and we thank Heaven for him. Comparatively, he is always strong, original, and, above all, practical. Still, his quality is not wisdom, but prudence. The lawyer's truth is not Truth, but consistency or a consistent expediency. Truth is always in harmony with herself, and is not concerned chiefly to reveal the justice that may consist with wrong-doing. He well deserves to be called, as he has been called, the Defender of the Constitution. There are really no blows to be given by him but defensive ones. He is not a leader, but a follower. His leaders are the men of '87- "I have never made an effort," he says, "and never propose to make an effort; I have never countenanced an effort, and never mean to countenance an effort, to disturb the arrangement as originally made, by which the various States came into the Union." Still thinking of the sanction which the Constitution gives to slavery, he says, "Because it was a part of the original compact- let it stand." Notwithstanding his special acuteness and ability, he is unable to take a fact out of its merely political relations, and behold it as it lies absolutely to be disposed of by the intellect- what, for instance, it behooves a man to do here in America today with regard to slavery- but ventures, or is driven, to make some such desperate answer as the following, while professing to speak absolutely, and as a private man- from which what new and singular code of social duties might be inferred? "The manner," says he, "in which the governments of those States where slavery exists are to regulate it is for their own consideration, under their responsibility to their constituents, to the general laws of propriety, humanity, and justice, and to God. Associations formed elsewhere, springing from a feeling of humanity, or any other cause, have nothing whatever to do with it. They have never received any encouragement from me, and they never will."
They who know of no purer sources of truth, who have traced up its stream no higher, stand, and wisely stand, by the Bible and the Constitution, and drink at it there with reverence and humility; but they who behold where it comes trickling into this lake or that pool, gird up their loins once more, and continue their pilgrimage toward its fountain-head.
No man with a genius for legislation has appeared in America. They are rare in the history of the world. There are orators, politicians, and eloquent men, by the thousand; but the speaker has not yet opened his mouth to speak who is capable of settling the much-vexed questions of the day. We love eloquence for its own sake, and not for any truth which it may utter, or any heroism it may inspire. Our legislators have not yet learned the comparative value of free trade and of freedom, of union, and of rectitude, to a nation. They have no genius or talent for comparatively humble questions of taxation and finance, commerce and manufactures and agriculture. If we were left solely to the wordy wit of legislators in Congress for our guidance, uncorrected by the seasonable experience and the effectual complaints of the people, America would not long retain her rank among the nations. For eighteen hundred years, though perchance I have no right to say it, the New Testament has been written; yet where is the legislator who has wisdom and practical talent enough to avail himself of the light which it sheds on the science of legislation?
The authority of government, even such as I am willing to submit to- for I will cheerfully obey those who know and can do better than I, and in many things even those who neither know nor can do so well- is still an impure one: to be strictly just, it must have the sanction and consent of the governed. It can have no pure right over my person and property but what I concede to it. The progress from an absolute to a limited monarchy, from a limited monarchy to a democracy, is a progress toward a true respect for the individual. Even the Chinese philosopher was wise enough to regard the individual as the basis of the empire. Is a democracy, such as we know it, the last improvement possible in government? Is it not possible to take a step further towards recognizing and organizing the rights of man? There will never be a really free and enlightened State until the State comes to recognize the individual as a higher and independent power, from which all its own power and authority are derived, and treats him accordingly. I please myself with imagining a State at least which can afford to be just to all men, and to treat the individual with respect as a neighbor; which even would not think it inconsistent with its own repose if a few were to live aloof from it, not meddling with it, nor embraced by it, who fulfilled all the duties of neighbors and fellow-men. A State which bore this kind of fruit, and suffered it to drop off as fast as it ripened, would prepare the way for a still more perfect and glorious State, which also I have imagined, but not yet anywhere seen.
According to a CNBC article, the NFL will vote whether to require players to stand for the "National Anthem" during their next meeting.
If the NFL owners vote for the requirement, they will be on the wrong side of history. The "Star-Spangled Banner" as it was originally written contained four verses, however, only the first verse is sung as our National Anthem. The third verse, celebrated the death of slaves fighting to free themselves, see the video below.
According to VICE, “African-American males are only six percent of the United States population, but comprise nearly 70 percent of the players in the National Football League.” The NFL’s 32 teams earned around $12 billion in 2015 with merchandise sales over $1.55 billion.
If the NFL benefits immensely from the work of black men, why doesn’t it address serious issues of concern to America’s black community? Specifically, why hasn’t the NFL addressed the issue of unarmed black men being killed by law enforcement? "If you're Comfortable with My Oppression, then You are My Oppressor".
If the NFL votes to force players to stand, civil rights organizations including those that receive "bribe" funding from the NFL need to call for a boycott. I will personally boycott the NFL, just like I did when the WNBA took a stance against its players, and hope others will join me.
Colin Kaepernick and other players refusing to stand during the national anthem has elicited a greater uproar from the NFL than the existence of police brutality and the killing of unarmed black teens and men. To paraphrase MLK's "Letter from Birmingham Jail", "You deplore the demonstrations taking place by NFL Players. But your statement, I am sorry to say, fails to express a similar concern for the conditions that brought about the demonstrations."
It's bad enough that the league seems to have sanctioned Kaepernick by refusing to hire him, but forcing Black players to stand in direct opposition to their belief or self-interest is unconscionable. If you don't support athletes and entertainers when they stand up for your rights, don't expect them to continue speaking out.
A group of pastors has already called for a Blackout of the NFL, see their video below.
Let's be clear, Colin Kaepernick was standing up for others when he refused to stand; it is very unlikely, he would have personally been a victim of police brutality because of his fame and wealth. He put all that on the line to protect not only his rights but yours and mine as well.
President Donald Trump pardoned Joe Arpaio, the former Arizona sheriff who illegally used racial profiling to enforce immigration laws, on Aug. 25.
It’s true, Trump has the legal power to pardon pretty much anyone. But pardoning Arpaio may send the message that state and local officials can aggressively enforce federal immigration law, even if it risks racial profiling and violating the due process rights of citizens and noncitizens.
Legal limits on immigration enforcement
Arpaio has long been known for his harsh practices like requiring inmates to work on chain gangs and live in outdoor tent cities in the scorching Arizona heat. He prioritized immigration enforcement at the expense of crimes like sexual assault.
In 2011, a federal court found that Arpaio’s sheriff’s department unconstitutionally racially profiled Latinos. The court additionally noted that state and county officials had no authority to enforce federal immigration law without authorization from the federal government. Arpaio had no such authorization.
As a former federal prosecutor and Justice Department civil rights lawyer, I know that state and local cooperation can be helpful in enforcing federal law. But as I teach my constitutional law students, when it comes to immigration, federal law usually preempts state law. State overenforcement of immigration law can actually interfere with federal policy. So, state officials should enforce federal immigration law only where the federal government asks them to.
More fundamentally, no federal or state official can legally target people for immigration-related stops and questioning just because they look Latino. And as the Supreme Court has stated, even noncitizens have the right to due process and to be free from racial discrimination, as long as they are present in the U.S.
Arpaio’s detentions and questioning thus broke the law by violating individuals’ due process and Fourth Amendment rights to be free from unreasonable search and seizure. The court ordered Arpaio and his office to stop using race as a factor in its enforcement decisions. His deputies could detain individuals based on probable cause that they had violated some state law, but not merely because they suspected them of being in the U.S. illegally.
Consequences of a pardon
In July, another federal judge convicted Arpaio of criminal contempt for intentionally violating the first court’s prior orders. His sentencing hearing is set for this October.
It is unusual for a president to pardon someone before he or she is sentenced. Doing so suggests that Trump felt Arpaio did nothing wrong.
The pardon may encourage like-minded state and local officials to racially profile Latinos, too. More broadly, it may encourage state and local officers to aggressively enforce federal immigration law. Many experts and law enforcement officials criticize such state and local enforcement, saying it erodes trust with immigrant communities, making them too fearful to report local crimes and cooperate with police.
Arpaio’s pardon does not mean a complete clean slate for him. It would not erase a separate court ruling from 2016 that found him in civil contempt of court. Civil contempt is a noncriminal finding, which could require remedial measures like court-ordered reforms, reporting requirements and the like. These do not fall under the reach of the president’s pardon.
Nor does a pardon mean that he or his department are allowed to return to their unconstitutional practices. Arpaio himself is now out of office, having lost his most recent election. And the Maricopa County Sheriff Department is still under a court order to refrain from racial profiling and other illegal immigration enforcement efforts. But the pardon may embolden immigration hawks and infuriate Trump’s opponents – which, in the end, might very well be the intention.
Steven Mulroy, Law Professor in Constitutional Law, Criminal Law, Election Law, University of Memphis
Order is "a clear indication that [Sessions’] Department of Justice is moving toward abandoning its obligations to uphold federal civil rights laws through consent decrees"
Attorney General Jeff Sessions on Monday ordered a sweeping review of police accountability agreements, prompting a wave of criticism from civil and human rights groups.
Sessions' order means that the Department of Justice (DOJ) may stop using consent decrees that aimed to address police brutality and other institutional problems, or refrain from fully implementing the ones that exist. The attorney general previously opposed the agreements, which are considered a legacy of the Obama administration.
The move is "a clear indication that [Sessions’] Department of Justice is moving toward abandoning its obligations to uphold federal civil rights laws through consent decrees," said Wade Henderson, president of the Leadership Conference on Civil and Human Rights.
"Consent decrees are a crucial tool in the Justice Department's enforcement of civil rights in a variety of areas, including addressing police misconduct. They are only issued after careful study, review, and approval by a federal judge, often after a determination that law enforcement acted in an unconstitutional manner," Henderson said. "These latest developments are particularly ironic given that in the same memo outlining a review of these vital consent decrees, Attorney General Sessions also noted that 'local law enforcement must protect and respect the civil rights of all members of the public.'"
In a memorandum dated March 31 and made public Monday, Sessions directed his staff to review whether police departments are adhering to principles put forth by the Trump administration, including one that states "the individual misdeeds of bad actors should not impugn" police officers from "keeping American communities safe."
Many saw the order as a signal that the rightwing White House would disregard recent gains in improving relations between law enforcement and communities of color, an issue that gained public traction since the 2014 Ferguson, Missouri protests.
The Obama administration ordered a comprehensive review of numerous police departments throughout the U.S., which uncovered an unsurprising epidemic of institutional racism and police brutality against people of color.
"Yesterday, the Department of Justice proved what we have known all along: Attorney General Jeff Sessions has no regard for civil and human rights," Rep. Barbara Lee (D-Calif.) said Tuesday. "The decision to target police reforms that have been negotiated with police departments with a documented history of civil rights violations is reprehensible. Let me be clear, this review marks the first step in the Trump administration's misguided 'law and order' agenda that will blunt the progress we made on police reform under President [Barack] Obama's leadership."
"We simply cannot afford to turn back the clock on reforms that prevent innocent black women and men from being gunned down in the streets," Lee said. "The time to resist is now. As a member of the Appropriations Committee, I will fight to block funding for any effort to thwart the urgent need for police reform."
As part of its shift in emphasis, the Justice Department went to court on Monday to seek a 90-day delay in a consent decree to overhaul Baltimore's embattled police department. That request came just days before a hearing, scheduled for Thursday in the United States District Court in Baltimore, to solicit public comment on the agreement, which was reached in principle by the city and the Justice Department in the waning days of the Obama administration.
Ray Kelly, the president of the Baltimore-based No Boundaries Coalition, a citizen advocacy group, told the Times, "This has all been negotiated by the affected parties. Now we have an outside entity telling us what's best for our citizens and our community when he has no experience, no knowledge."
Baltimore was one of several cities, including Ferguson; Cleveland, Ohio; and Seattle, Washington that were part of the Obama administration's efforts to reform relations, after DOJ investigations found systemic issues. The Baltimore consent decree was reached after protests over the police killing of Freddie Gray revealed systemic racial profiling and other discriminatory tactics.
Likewise, David Rocah, senior staff attorney for the American Civil Liberties Union (ACLU) of Maryland, said, "Why is everyone in Baltimore ready to move forward with police reform except Donald Trump's Department of Justice? The Trump administration's move to put off a long-planned public hearing, where the court was going to hear directly from Baltimore residents about their views of the Baltimore Police Department, and the necessity of a consent decree as part of the reform process, is a slap in the face to the people of Baltimore."
"And it is a clear sign that the Trump administration is seeking to undo, and walk away from, the consent decree that is a critical part of reforming Baltimore's police department," Rocah said.
Henderson continued, "The underlying issues that consent decrees address have not disappeared. The attorney general would do well to remember that he must serve the public, and continue to use every tool at his disposal to support police practices that preserve life and protect all."