Hallowe’en, All Saints Day, and All Souls Day

November 1st, is All Saints’ Day, a long-standing holiday in the Catholic tradition that emerged from the ancient pagan holiday Samhain (pronounced Saw-wain) in the Celtic tradition.  It was a  time to bring the herds back for slaughter or wintering, and to prepare for the coming winter. It was also the time when the veil between this world and the spirit world was thinnest, and ghosts walked the earth.  Finally, this holiday weekend is a time to remember those who came before. on All Saints Day and All Souls’ Day (The Mexican Day of the Dead.

The holiday runs from sundown Friday to sundown Sunday.  In observing the holiday from dusk to dusk to dusk, we are following the customs of our Jewish and Celtic forebears, who not only began their  holidays at dusk rather than dawn but also celebrated their respective new year’s days in the late fall, going into and through the darkness to await the return of the light

On All Souls’ Day we will also observe that most annoying of customs, arbitrarily redefining daylight hours t by setting the clocks back an hour. disrupting our biorythms for the four darkest months.

So celebrate! Dress up. Decorate. Carve a pumpkin. Hand out treats. Visit a cemetery.  Remember a loved one, or more than one. Share a memory.  Plan your funeral. Feed the hungry. Remember that every end is also a beginning, and the light and the new year lie ahead..

Here is a poem for this holiday

The darkness begins

The faces of carved pumpkins

Glow from lighted candles within.

Children ring doorbells, costumed, in search of treats.

Or so it once was,

This holiday is now sanitized for safety

Fear of the coming darkness is banished

Replaced by noisy crowds with sugar highs

And costumes not of ghosts and devils

But TV characters and superheroes.

Without the fear and mystery of darkness

Without the silence to let us hear

The sounds of nature once again.

How can we reclaim our rightful role

As partners, not as overlords

Of the turning earth?

The Final Quarter

Poets, philosophers, and psychologists often compare the stages of our life with the turning of the year.  If we consider the seasons of our lives, this time of year is the final quarter—an appropriate metaphor from the football season! I assume that I will live to age 92, as my mother and her sister did.  If my schedule of quarters is correct, I am more than half way through the final quarter. These years have been marked by my second and final retirement, the loss of my husband and my dearest female friend, and by the usual changes of aging. I know that the final stage of life would test the resources that we have developed over many years of life, but I didn’t expect the test to be so sudden and so painful.

My middle daughter also pointed out that, starting at age 22 when my first child was born, I had been responsible for at least one other person and sometimes as many as four or five at a time.  Now I was only responsible for myself, a situation that is both liberating and challenging.. As Janis Joplin sang, freedom is just another word for nothing left to lose. I am in no hurry to see my life end, but I am also accepting my mortality.

Assuming that you do not fantasize about heaven with pearly gates and a gigantic family reunion, there are two very different ways to come face to face with the final quarter and the impending end of life.  One is from poet Robert Browning:  Grow old along with me, The best is yet to be, The last of life, for which the first was made.  Dylan Thomas sees it differently: Do not go gentle into that good night, Rage, rage against the dying of the light. There is truth in both of them.  Browning sounds like a bit of a Pollyanna, and Dylan Thomas like a grumpy old man.

In his book Aging Well, George Vaillant identifies three tasks of old age.  They are integrity, generativity, and keepers of wisdom. Those mostly joyful and meaningful tasks can make this last quarter rich and fulfilling. 

Integrity means wholeness.  It means putting the pieces of our lives, past and present, into a framework that tells a meaningful story. I have always been a storyteller, like my mother before me, but even more so since I had grandchildren with whom to share family stories. Because my story does not stand alone. It is interwoven with my great-grandmother who marched for women’s suffrage and my sister who struggled with the uprootedness of being a military wife and the ancestral faith tradition of the early settlers of New England in which I was raised. It is interwoven with my husband’s family and my children and grandchildren and the many dear friends with whom I have shared my life.    If task of the first half of life is to create a separate identity, the last half of life calls us to reconnect, to find our place in the cycle of generations and the work of the world.

Generativity means mentoring the next generation, whether it is children of colleagues or church leaders or, in my case, teaching graduate students and empowering voters.  Even if we were mentors during our working years, it is different in the final quarter.  We are likely to be less competitive, less focused on proving our competence.  The people we may be called to mentor may be older or younger than before and they may need very different kinds of wisdom and patience o from us.  More listening, less talking. Like Yoda.

In the Hindu tradition, life is divided into four stages—the child, the student, the householder, and the spiritual seeker. At the end of the student stage, one is expected to assume the responsibilities of adult life—work, marriage, children, community.  But in the words of one Hindu text, when one’s hair has turned white and one has seen grandsons, it is time to abandon he life of the householder,to turn it over to the next generation, abandon material possessions, and seek the life of the spirit.  Being a contemplative hermit would be the highest expression of this calling.  But a guru also fits this mold, a keeper of wisdom who shares it not just with selected groups like grandchildren and students and patients and clients and friends and neighbors, but with whoever turns up in need of some wisdom.  

That wisdom is evoked at least in part by giving up our attachment to possessions.  I have noticed in myself and in many of my fellow travelers through life’s last quarter a change in how we approach to possessions, not so much stressing acquisition as cultivation, enjoyment, and letting go.  Living in a smaller space, giving things away, truly practicing the belief that less is more. Approaching the end of life with an attitude or acceptance and gratitude.  This kind of wisdom is shared with anyone we encounter, not consciously or intentionally but just by the way we live our lives.

At the same times, it is important for ourselves and others to live until we die.  To be kind and caring and helpful and engaged for as long as we can.  To keep on learning, living, loving, playing within the limits of our declining physical abilities.  To accept our limitations with grace and patience, two skills that those who follow us will need to notice and acquire.  Those of us who don’t put much stock in a concrete afterlife need to continue to the last breath our work of making heaven on earth, a place where human and other life forms can flourish and prosper.

Matriarch Rules

I was the youngest of three children.  My mother, sister and brother are no longer with us, nor my husband, my sister-in-law Kay and my brothers-in-law Bob and Dick. I have one surviving sister-in-law but our families have never been close, either in distance or in spirit. Only one of my sons-in-law has a surviving parent, whom we all like very much. I feel that I have become a matriarch with respect to my three daughters and sons-in-law, four granddaughters and one grand-son-in -law who also has no living parents. 

Several years ago, I invited my niece and nephew to join my daughters in a weekly email conversation about what’s going on in our lives. One son-in-law, one niece-in-law and one first cousin once removed (of my daughter’s generation—also with no living parents) asked to join the weekly exchange.

There are rules for just about every relational role in a woman’s life—daughter, sister, wife, daughter-in-law, sister-in-law parent, grandparent—but few of us become a de facto matriarch (and even fewer men become patriarchs!). I didn’t get much grand mothering. One grandmother died before my parents were married, and the other was not the grandmotherly type, despite her 14 grandchildren.  Guidelines have been hard to come by as the generations continue to stretch on.

I learned a useful concept from studying Stoic philosophy.  Each day, think about roles and rules. I have many roles—not just the family ones but friend, community member, economist, writer, engaged citizen, voracious reader, sporadic teacher, lifelong learner.  Each role has its own rules, which in Stoic philosophy call for the appropriate virtues and the ways they are called for in our roles.  So I thought I needed to reflect on this particular role and the rules that it called for. Let me be clear. These rules are aspirational or intentions. I do  not claim to practice all of them all of the time, but as I feel my way around in a somewhat different role than I have had in earlier times, I do my best. Here they are.

  1. My first rule is to respect their boundaries, always willing to help but not to interfere. It’s a delicate balance. For example, I treasured having the freedom to choose my major in college, partly because I went on a combination of  my own earnings and scholarships.  I wanted the same freedom for my daughters, and my granddaughters, whose education we financed for the daughters and helped with for the next generation. No conflict there. Three daughters who chose to major in, respectively, art, music, and anthropology were not about to limit their daughters’ choices—one just an associate degree, the others in theater, education, and a the youngest a dual major in anthropology and Japanese.
  2. My second rule is to be open to change and accommodation around holidays. Theye are holidays, which had to be parceled out equally once the daughters got married and had in-laws with an equal claim. My mother remained a very central part of my Christmases well into my fifties, needing to be the center of attention, and I vowed to honor my daughters’ need for their own family time. We celebrate Easter now because that’s when my daughter and son-in-law in New Jersey can get away, joining us on Zoom a couple of times over the Christmas  holiday. As we await the birth of the first great-grandchild, I recognize that my role in Christmas will continue to shrink, and I approach that with a mixture of relief and regret. We have been through a steady and gradual shift to emphasizing being together rather than food and gifts and other structured activities. I cook less and buy fewer gifts.  Once I said that I wanted to smallify Christmas, a particular preference of my oldest daughter. My youngest granddaughter, who was about five, asked her mother, “Is smallify a word?” and her mother said” If Grandma says it’s a word, it’s a word.”
  3. Stories are a must.  My youngest daughter compiled a genealogy that has encouraged all of us to claim our heritage, especially the Scots-Irish part. My mother was a good storyteller and I have tried to carry on that tradition. My niece and I and my oldest daughter and her daughter have visited and fallen in love with the Scottish motherland from which that side of the family emigrated to America in the late1700s.
  4. I want them to know how grateful I have been for all of them.  On Mothers’ Day, when I remember, I thank my daughters for teaching me how to be a mother. I see traits, attitudes, hobbies, skills and physical characteristics that remind me that DNA is eternal life.  They all share my politics and most of my values. One granddaughter and I have a cowlick on our foreheads that trace back to my father. Carla’s music can be found all over the family.  We used to joke that had had her mother’s ear and her father’s rhythm, while the opposite combination would have left her no hope for a music career.  Christine’s art comes in part from her great-grandfather Christian who somehow supported a family on ten as an artist. The family stories were passed on by mother but codified by my youngest daughter, who went on to a career as a librarian but also a midlife second career as a photographer, both fed by her love of stories, pictures, and data.
  5. he most important tasks of my duties as matriarch now center around my aging and eventual death.  I live in a retirement community that makes my friends and neighbors very aware of their own and one another’s limitations and challenges. We all want to stay independent as long as we can, and some of us imagine that we can when we really can’t. I have stopped depending on my sons-in-law who have limited ability to meeting my handyman needs and found people who will do it for cash—including, at the moment, my granddaughter and her boyfriend who are my designated personal assistants. I have handled three estates in my lifetime—my mother, my husband, and my best friend who died without a will and no close relatives other than a father in a nearby nursing home. A good matriarch leaves her family with clear instructions and arrangements. Hopefully at some earlier time, recognizing the possibility of becoming a widowed matriarch, she has boned up on finances so she is prepared to take on that kind of responsibility.  Being an economist with an independent career, that was not a challenge for me, but it has been for many women of my generations.

I have chosen a green burial and intend to purchase a plot in the near future.  I have updated my will and compiled all my passwords, accounts, and other financial instructions to hand over to my executor—the art major daughter with a recently added MBA and a good head for money. I am prepared to relinquish my townhouse and my car in favor of an independent living apartment in the not too distant future. In t e meantime. I work hard at maintaining my health and managing my resources, asking for (or paying for) help when I need it. I keep my mind and spirit active and engaged with a circle of friends and communities of shared interest.

Bering a matriarch is and is not about power. It is the commitment to be a responsible adult to the very end, living life to the fullest within the growing constraints imposed by an aging body. It is the power to support, affirm, and love my children and their spouses and children without trying to control their lives.  It’s also about joy. Healthy, retired adults have a great deal of freedom and opportunity to try new ventures, renew and enjoy old friendships and develop new ones, accompany friends on the journey of aging, explore new ideas, and often mentor some of the next generations who share their interests and value their wisdom.  It is joy for me of seeing two generations of woman children grow into responsible, confident, competent, joyful human beings living rich and meaningful lives and dealing with the challenges in thoughtful and responsible ways.

May each of you live long enough to become a Matriarch or Patriarch and to enjoy it to the fullest. As Robert Browning wrote, “grow old along with me, the best is yet to be, the last of life, for which the first was made.”

A Bully Pulpit or a Bully’s Pulpit?

Have you ever been bullied? I have. I would assess the situation and decide whether to fight back or ignore the bully (or even better, make fun of him—it was usually a him) or put some distance between the bully and myself. I just finished reading  Jodi Picoult’s Nineteen Minutes about a school shooting prompted by years of relentless bullying. Bullying is indeed very much adolescent behavior, but some people never move beyond adolescence.

Theodore Rossevelt coined the term to describe the office of the president as a “bully pulpit.” He meant bully in the now semi-obsolete British use of bully as an adjective, meaning excellent, outstanding.  He used that pulpit to promote conservation and other good causes during his term of office. He used that pulpit to exercise moral leadership, which we expect to hear from a pulpit. Most of the presidents who preceded or followed him did likewise.

As a verb, bully is defined as treating someone in a cruel, insulting, threatening, or aggressive fashion, and as a noun, it is someone who regularly engages in that type of behavior.  We are told, in our adolescent days, to stand up to a bully, but it’s not always that easy.  Bullies often travel in packs and gang up on those who can’t win by fighting.  Or they have some kind of power. A principal can be a bully. A teacher can be a bully. A boss can be a bully. It’s about having power and choosing to exercise it in ways that are self-centered and destructive. Or at least demeaning

No one has more power in this day and age than the president of the United Staes.  Until now, we have had a variety of presidents, but the only one prior to Trump that was a bully was Andrew Jackson—who adorns Trump’s office. Trump has given a new meaning to bully pulpit. Knowing that such people existed and could charm their way into office, the authors of the Constitution created guardrails to rein in abuse of

So how do we, individually, collectively, stand up to a bully?

I know not everyone can risk their livelihood, their safety, their communities to stand up to bullies.  But there are people who can and do.  Governors in blue states. Celebrities who took on Disney over the firing of Jimmy Kimmel. Ordinary citizens who cancelled their subscriptions to Disney’s media empire, causing its stock to tank. (That’s one of the safest and most effective ways to tackle bullies with financial power!) Law firms doing pro bono work for those who struggle under abuse of power. Universities that (unlike mine) stand fast to their belief in academic freedom and the First Amendment. Cities, churches, and individuals who shelter immigrants and assert their rights.

I belong to a significant minority of people who are free to protest, challenge, or otherwise defang the bully. That minority consists of old people with pensions and Social Security who cannot be bought, bribed, coerced, or otherwise persuaded to go along with the bullying because they have so little time left and are so much more aware of their legacy.. We can speak up without fear of reprisal.  At 84, I don’t have a lot to lose, and much to gain by trying to ensure that my grown daughters and grands live in a world where bullying is constrained, not performed, by law enforcement, where we are free to express our opinions with nothing more at risk than disagreement. We can attend protests, write letters, annoy legislators without fear of reprisal, or file lawsuits, as my friend Eleanor and I have done In exchange for that freedom of old age.  Along with the privilege of being old, there is a moral obligation to use it.

And the rest of you?  Encourage us gray panthers as well as other brave souls who defend our rights and those of others.  Use your power of consuming and investing to reward and punish bad behavior by private firms. VOTE and get others to the polls, especially in primaries and special elections. Use the power to embarrass.  When I was president of  Clemson’s Faculty Senate, I used to remind my fellow senators that the most powerful weapon we had was the power to embarrass, and we needed to use it selectively and effectively.

Every day for the rest of Donald Trump’s term, find one small act of resistance that you can use, whether it is changing your brand of detergent or supporting a candidate or attending a protest or attending a school bord meeting to protect the freedom to read. The time is now. Our nation’s future is at stake.

The Percentage Fallacy: A Modest Proposal

Have you noticed how many financial choices are calibrated, not in dollars and cents, but in percentages?  Raises. Cost of living adjustments. Tips for servers. Taxes. One of the insidious effects of such percentage adjustments is to widen the gap between the haves and the have-nots, hie rich and the poor.

A few examples.  You and a friend go out to lunch, paying separately. You are hungry, she is not. The effort by the server is not proportional to the dollar value of your order.  Your bill for food including tax is $45, hers is $20. You both give a 20% tip. You add $9, she adds $4. Does that make any sense? If you are paying the waiter for his service, shouldn’t the tip each of you pay represent the quality of service and not the price of the meal? I’m not trying to stiff servers here, just being a little more egalitarian.  I don’t tip at drive-in windows or fast food restaurants where the service is minimal, but I will probably tip more at a fancy restaurant than a pizza joint. Perhaps it should be a function of how long we spend sitting there, preventing someone else from claiming that space and generate another tip. Or, if there is a single payer, perhaps the tip should reflect the number of people served rather than the total cost.

Second example. Social Security, or anything that else is adjusted for the increase in the cost of a representative basket of goods and services purchased by the average household.  Let’s take this coming year, where the COLA for Social Security will be 2.7%. The average monthly Social Security benefit in July 2025 was just over $2000. A 2.7% raise is another $54 a month for a single individual.  The maximum benefit is $6000, resulting in a raise of $162 a month.  Don’t these two retirees pay the same price for a gallon of gas or a loaf of bread?  And what if you are down at the lower end of the scale, say a monthly benefit of $1000 a month?. Your raise is a stingy $27 a month. In fact, it probably won’t even cover the increase in your Medicare premium except maybe for those at the top of the scale..

A similar inequity exists when an employer, often a state government, proclaims percentage raises across the board.  The $15,000 a year custodian gets a 5% raise to $15,750 and the $90,000 engineer sees his salary rise to $94,500. Basic costs go up for both, but the difference in COLA widens the income gap.

There is a place for percentages.  I give 10% of my income to charity, a guideline set by Hebrew scriptures that has had remarkable staying power. The tithe embodies the idea is that one has been blessed, the more one is expected to contribute. And I certainly understand the rationale for other kinds of raises, for meritorious performance or to retain a valued employee in a competitive market.  But if it is a COLA, both the poor and the rich see the increase in price of bread, the rent or mortgage for housing, the gallon of gas, the kilowatt of electricity. Wealthier households have more flexibility in adjusting to inflation.

So, what’s the answer?  For tips, it’s a matter of personal preference. If I am taking my daughter and granddaughter to lunch, I tip on the basis of the number served. If it’s just me, I usually tip $4-5 unless the service is exceptional. For a COLA, a solution is even simpler. The average Social Security recipient’s monthly check is $2,000. The COLA is 2.7% of $54 a month. Why shouldn’t everyone get the same dollar amount? should one person get $27 and another $162 and someone else get $27 a month when the basket of goods being priced is the same? In a nation of rapidly rising inequality, why do we let COLAs exacerbate the gap?

Mabon: It’s All Downhill from Here

The least known of the eight seasonal Celtic festivals is Mabon, this earth holiday celebrated at the autumnal equinox.  If Lammas (August first) is first Harvest, Mabon is second harvest, at least where the Celts lived in the British Isles and the northern part  the giant peninsula that is Western Europe. Apples. Pumpkins (not in Europe!). Root vegetables. The days grow short, the temperatures fall.

The equinoxes are what mathematicians call inflection points, as compared to Litha (the summer solstice) and Yul, which are peak and trough, mountain and valley. We climb the mountain after Yu, head back toward the valley of delight at midsummer.. Unlike many mountains, the length of days is on an accelerated path at the beginning, slowing down at the inflection point and climb more slowly toward the midsummer peak.  The reverse comes with the decline into winter.

We notice peaks and valleys in the wheel of the year, but often neglect the turning points in our own lives until long after the fact.  Mabon and Ostara (the vernal equinox) remind us to be more attuned to the changes in the seasons that mirror the changes in our lives.

The interval from Litha or Lammas to Mabon is the beginning of aging in the seasons, including the Corn God or the Sun God.  It is a time of anticipation of both death and birth.  The children are grown, perhaps we are retired or planning to retire. It is a good time to take stock of our own aging process, to notice the changes in our bodies, our interests, our daily activities.  We can try to slow the aging process so that these later days of autumn leaves and fires in the fireplace can be enjoyed in different and more leisurely ways. 

My aging friends and I can assure you that travel is fun and inspiring but also is not a full- time occupation. If you haven’t taken care of your health until now, that can too easily become a full- time activity!  But if your health and memory are good, and your income is adequate to your needs, it is a good time to give back to the earth and human communities that have nurtured us. Volunteering, mentoring, teaching, coaching, helping rescue animals, organic gardening, are among the many options. So is part-time work in something completely different. Many of my friends have turned to writing fiction.  Always a nonfiction writer, in retirement I have written nine more books to join the nine I wrote when I was working. Currently I am writing my autobiography,  not in hopes of publication, just for family and friends.

There are two poets with contrasting views of the aging stage of life.  Dylan Thomas        : Do not go gentle into that good night, Rage, Rage against the dying of the light.”  Or Robert Browning, “Grow old along with me, the best is yet to be, the last of life, for which the first was made.  With Browning, I vote for the goodness of aging.  My role model for engage aging is Jimmy Carter, peanut farmer, humanitarian, disease eradicator, Habitat for Humanity worker, Sunday School teacher, and fiction writer until his death at age 100. Who is yours?

Celebrating Labor Day

Labor Day. observed on the first Monday in September, is celebrated in many other counties on May 1st as International Workers’ Day.  Americans thought that holiday had overtones of socialism, so a different date was chosen.  This holiday weekend marks the end of summer, not too far from the autumnal equinox (the pagan holiday of Mabon) on September 22nd.  For many years the week after Labor Day was time for back to school, but in many states, public school schedules have been shifting as schools experiment with shorter summer vacations and longer breaks during the year. Our state went back to school at the beginning of August.

Labor gets short shift under capitalism.  Labor is a commodity, bought and sold in labor markets, the price being determined partly by supply and demand and partly by power or lack thereof.  The federal minimum wage of $7.25 an hour has been unchanged since 2009. At that rate, a full -time worker (40 hours a week for 52 weeks) would have a gross income of $15,170 before deductions, like social security tax and maybe even health insurance.  The poverty ceiling for a single adult is $15,650, In most states, that wage would be barely enough to rent a one-bedroom apartment, with nothing left for food and other necessities.  Among workers paid by the hour, 843,000 workers were paid the minimum wage OR LESS in 2024.

Regardless of our income, work or labor takes up a very large share of our lives. At some time between ages 16 and 22, people typically enter the labor force, and stay there with breaks for unemployment, health issues, domestic responsibilities and other reasons, until age 63 (typically 62 for women, 65 for men). Many people spend that long stretch of their lives working at a job that they find physically demanding, boring, high pressure or long hours.  Or at least not the answer to “What I want to do when I grow up?”—our favorite question for small children.

 Work or labor is a part of life, but not all of life.  Many of us view our labor as primarily a way to put a roof over our heads and food on the table. It can provide those essentials,  but our work can and should be more than that.  It is interesting that labor gets a negative religious cast. When God evicts Adam and Eve fromf the garden, She says that Adam shall earn his bread by the sweat of his brow and Eve shall suffer in bringing forth children (labor). Economists share that biblical perspective, that labor is suffering for which we must be compensated by some reward—bread or a baby among other possibilities. Labor or work is equated with suffering. 

Yet some of us are privileged to choose  whether to work or not because of inherited or acquired wealth.  Better yet, many of us to choose work that enables us to harness our gifts and our passions to engage in a vocation. Even a vocation has its downsides—a difficult boss or customer or client, tasks associated with the job that are distasteful, or other drawbacks. I used to joke that if I was paid for the distasteful side of my work as a college professor, then I was being compensated for grading papers and attending committee meetings!

Those who are fortunate enough, or wise enough, experience their work as a vocation at which one can excel and through which one satisfies the need to be useful, do develop and parcixe one’s skills,  and to have a community of fellow workers. Almost any kind of work can be a vocation, whether it is cleaning houses or raising chickens or putting out fires or managing a household or teaching grooming dogs.

 Sometimes we make the wrong choice. When I went to seminary at age 59 to study theological ethics after an early retirement from teaching, I met an ex-lawyer at orientation. “What are you doing here?” he asked.  Jokingly, I said,” I’m doing penance for 30 years of teaching economics.”  (I really liked being an economist and still do!) He nodded. A candidate for the ministry, he said he was doing penance for seven years of practicing law. I was just seeking a way to broaden and redirect my efforts as an economist, but he was making a much bigger change. As my former department chair Bruce Yandle used to say, if you try, you can fit three careers into a lifetime.

I was fortunate to work part-time early and late in my 50 year career. I continued to do public policy work and teach two graduate courses, one each semester, in an interdisciplinary program in Policy Studies. That light schedule freed me to do other things—travel, community leadership, writing. That’s one way of having a career AND a life.  It comes with a lower income, but when your children are grown and your mortgage is paid, it doesn’t seem to matter as much.

Labor is one of the ways we find meaning and purpose in life.  All kinds of work deserve our respect, and opportunities for the workers to feel useful and to have some degree of autonomy. And a decent wage.

So on your last visit to the beach before the start of college football, falling leaves, and shorter days, do something fun. You’ve earned it!

Women’s Equality Day

Twenty-five years ago, when I put together my holiday essays in a book called Economics Takes a Holiday, I sorted them by month.  I came to August and there was no holiday. Somehow, I had forgotten about the Celtic holiday of Lammas, August 1st, the celebration of first harvest.  But there was an even more important omission.  I failed to include Women’s Equality Day, the anniversary of the 19th amendment, which can be celebrated on either the 19th (ratification by the 36th state) or August 26th, when it was officially added to the Constitution.

The Declaration of Independence says that all men are created equal.  Man is a troublesome word in English. Sometimes it means a human being and other times it means a male human being. I took four years of Latin in high school.  Despite the patriarchal, misogynistic, authoritarian, slave-owning culture of the Roman empire, Latin did distinguish between a homo as a human being and vir and mulier as, respectively, as a male human being and a female human being. Jefferson must have missed that lesson.

The Declaration of Independence assumed an even narrower view of man., It meant a white male property owner. It took a Civil war and four constitutional amendments and several Civil Rights Acts and the Voting Rights Act to broaden our definition of man.  T

As we celebrate the right to vote, women are once again fighting for women’s rights, the right of reproductive choice and control of our bodies, which we have enjoyed for fifty years.  I was married in 1962 in my native state of Connecticut where contraception was illegal.  That law that was not being enforced. Fortunately, condoms could be purchased for the prevention of socially transmitted diseases and birth control pills could be prescribed for menstrual irregularity, both of which were apparently epidemic in the state.  In 1965, SCOTUS handed down a ruling in Griswold v. Connecticut overturning the state’s contraception blue law on the grounds of a right to privacy inherent in the 14th amendment. That case set the stage for Roe v. Wade.. 

Only in recent years have we learned the extent to which assumed rights are fragile—voting rights, civil rights, privacy rights, safety rights. A major difference between the contraception ban in Connecticut before 1965 and the new abortion laws was enforcement. There was no enforcement in the earlier era, but now some states have established criminal penalties for doctors, clinics, and women for having abortions—even miscarriages that someone claims were actually abortions.

How did it finally happen after 72 years of agitation that women got the right to vote?  The movement was launched in 1948 at the Seneca Falls Women’s Convention with a Declaration of Women’s Rights. Soon that agenda had to take a back seat to the battle over slavery.  In 1868, after the War of the Rebellion, as it was sometimes known in the north,, the lesser-known 15th amendment was ratified. It prohibited the federal government and each state from denying or abridging a citizen’s right to vote “on account of race, color, or previous condition of servitude.” Efforts by women to explicitly include gender were ignored.

Four other significant events took place in the intervening years that helped the suffrage cause. One was the settlement of the west, which was less conventional about women’s roles than the east. One by one, western states gave women voting rights.  Another was the 1913 constitutional amendment requiring direct election of senators by the people instead of appointed by state legislatures.  Western senators had to court the women’s vote, and increasingly, so did presidential candidates in states where women could vote.

The third event was the service rendered by women in so many ways for the war effort during the first world war.  They could fight, nurse, or do men’s jobs while the men were away, but they had no say in the government they were serving.   A fourth and final factor was the victory of the female-dominated temperance movement in enacting prohibition, passed in 2018. Many men and especially liquor interests saw a link between suffrage and prohibition, but when liquor became illegal even without women being able to vote, the opposition lost its steam. 

Back in the days before the 19th amendment, when my great-grandmother was marching for women’s suffrage, there was a split in the movement over strategy. Two splits, in fact.  One was whether to over focus on suffrage or push the ERA.  Realistically, the ERA would probably not have made it, but suffrage did.  Sometimes compromise is the best path.  But if the ERA had been enacted as a Constitutional amendment, then or later, we wouldn’t be having this conversation. The other split was more tactical.  Get the right to vote state by state or focus on Congress and a Constitutional amendment? And the answer was yes.  It took both to get the 19th amendment through Congress and ratified by 36 of the 48 states. In August 1920, Tennessee put the amendment over the top by a single vote by a first term young representative responding to a request from his mother.

The majority of Americans value their civil liberties and those of their fellow citizens, not to mention immigrants and refugees.  For almost 50 years we have taken these rights for granted—freedom of religion, a right to privacy, the right to vote in free and fair elections, the right to engage in peaceful protest. The right to an equal and not separate public education. More recently, we have added the freedom to marry a person of the same gender or a different race. 

When one Constitutional right is threatened by the courts, all rights are at risk.  As Martin Niemoller, a Lutheran minister during the Nazi era,  wrote:

First they came for the socialists, and I did not speak out—because I was not a socialist.

Then they came for the trade unionists, and I did not speak out— because I was not a trade unionist.

Then they came for the Jews, and I did not speak out—because I was not a Jew.

Then they came for me—and there was no one left to speak for me.

The 19th amendment in 1920 was the culmination of a 72-year battle. Tennessee, the 36th state to ratify, passed it into law by a single vote, giving the required ¾ majority on August `19th. The Secretary of State in Washington enrolled in the Constitution on August 26th, giving us not Women’s Equality Day but Women’s Equality Week.  A fitting length for such a long labor before it was birthed. Only one of the original suffrage leaders was still alive in 1920 but too ill to vote.  My great-grandmother Alice Stewart, who was born in the 6th year of that battle, marched in New York for the suffrage movement in 1913 and lived long enough to vote in 1920 and 1924. Given my birth family’s Republican leanings, I am guessing that she voted for Warren Harding and Calvin Coolidge.

There are lessons in that struggle about compromising and holding firm, about strategy and tactics, and about the truth of Reinhold Niebuhr’s dictum that nothing worth accomplishing is ever accomplished in our lifetimes. Therefore, we are saved by hope. As we struggle to keep hope alive and make a difference in democracy, voting rights, and human rights, let us hold up and retell the stories of these past struggles to revive our commitment and determination.

Tariffs Again?

Donald Trump is not the only president to wax ecstatic over tariffs.

Here is what Wikipedia had to say about the so-called Tariff of Abominations two centuries ago: ” The Tariff of 1828 was enacted on May 19, 1828, and aimed to protect Northern industries by imposing high duties on imported goods, with rates reaching as high as 50% on certain items. This tariff was designed to bolster American manufacturing by making foreign products more expensive, thereby encouraging consumers to buy domestically produced goods.

 It was signed by soon-to-be departing President John Quincy Adams but enforced by Trump’s favorite president (other than himself) Andy Jackson.  When John C. Calhoun argued that the Port of Charleston didn’t have to enforce a tariff the state disagreed with (the Nullification doctrine of states’ rights), Jackson said he would send federal troops to enforce it.  He also refused to renew the charter of the nation’s central bank, the Second Bank of the United States, because the bank’s president had supported his opponent in the 1828 election. (Sound familiar?)  While there was some compromise on tariffs, the combination of the two led to a severe recession in the 1830s.

Fast forward to the 1920s.  The Smoot-Hawley Tariff was enacted in 1930 and signed by President Herbert Hoover, just six months after the stock market crash on Black Friday in October 1929.  To quote Wikipedia again, “Hoover signed the bill against the advice of many senior economists, yielding to pressure from his party and business leaders. Intended to bolster domestic employment and manufacturing, the tariffs instead deepened the Depression because the U.S.’s trading partners retaliated with tariffs of their own, leading to U.S. exports and global trade plummeting. “The combination of financial disaster and disruption of world trade repeated itself, plunging the nation into a severe depression.

Apparently, it takes a hundred years to repeat the same mistakes. Trump’s tariffs and quarrels with the banking system, both with the Fed chair and with trying to loosen the already loose bank regulations that led to the financial disaster of 2008, look all too familiar to anyone who has more than a nodding acquaintance with U.S. economic history.

As philosopher George Santayana famously said, “Those who cannot remember the past are condemned to repeat it.”

Efficiency: First Among Equals

Brace yourself, dear readers.  My economist self wants you to hear my confession.

For many years I taught introductory economics, as well as more advanced classes. I taught the introductory classes because a colleague and I had a multi-edition principles text, and it was important to road test it regularly. In one of the earlier chapters it was customary to introduce the claim, which was in most mainstream textbooks, that economics was value-free. Economics was just a set of tools for making choices about how to use resources wisely that was useful for all of us as workers, owners, consumers and citizens. A few pages later, we introduced them to goals, which we insisted were not values.  Microeconomic goals (WHICH WERE ASSUREDLY NOT VALUES!! were efficiency, equity, and freedom. The next semester, students were introduced to the macroeconomic goals (WHICH WERE ASSUREDLY NOT VALUES!!) of full employment, price stability (as opposed to inflation) and economic growth.

Having defined the goals, it was easy to discover and implement decisions processes, anticipate the effects of changes in the marketplace or in government policy, and prepare our students for life in a capitalist society.

If economics were a religion (which it might be), my heretical self might be seeking penance for the sin of inflicting this mindset on innocent adolescents, but I was just expounding on doing what my colleagues and I routinely taught.  If I were to start over, I would hope that some of those students would question who set these goals.  At least for macroeconomics I had an answer. The Employment Act oi of 1946 created a Council of Economic Advisors to serve the president and guide him in pursuing these “self-evident” goals.  Actually, I feel less penitent about the macroeconomic goals, although the powers that be seem to worry more about price stability than full employment and never question the conflict between growth and sustainability. But it is the microeconomic goals that I feel called to challenge, and especially the presumed incompatibility of efficiency and equity.  (Freedom we will save for another day.).

Not all goals are created equal.  Efficiency is the primary goal, equity gets a greeting card on some holidays, and freedom is loosely defined and somewhat hard to pin down.  Efficiency is defined in economics in either of two ways getting the most (most WHAT?) out of our available resources or satisfying our wants/needs/desires at the lowest possible expenditure of time and effort. Want to insult an economist? Just tell him (more hims than hers) that his proposal or idea pr practice is INEFFFICNENT.  You will not get nearly the same reaction if you claim it is inequitable.  In fact, Economist Arthur Oken argued that these two goals are constantly in conflict. Equity means a leveling of incomes and assets, but it threatens efficiency because it reduces work incentives.  Some of those who pay more taxes to provide benefits and those who receive more government benefits will just drop out of the labor force. A  nation of idlers! Parasites on those who continue to work and pay taxes! Reducing work incentives Is clearly inefficient.

Efficiency versus equity is another false binary.  We need both.  As a result of this false idolatry of efficiency we have an income distribution that is more like that of a third world oligarchy than a prosperous democracy.  The very rich can use their wealth to redirect government policies to their benefit rather than the needs and desires of the confused and misled majority.  We have outrageously expensive health care costs and a severe shortage of affordable housing, a minimum wage that has not been increased since the Clinton administration, falling life expectancy and a growing environmental crisis.  Other nations that choose to strike a healthy balance between these two goals are more prosperous and more democratic.

When we name these “goals” as the values that they are, values that are the driving forces in our political economy, the choices are much clearer.  The values of efficiency and equality that both support a healthy economy and a democratic polity are not enemies, but partners.

Read my 2023 book, Passionately Moderate: Civic Virtues and Democracy, available from amazon in paperback and Kindle formats.