I have had the rubric written in bold scarlet
across my political consciousness that we are “a nation of immigrants,” a
thought I sometimes find deployed in service of substantial mischief. Perhaps
it would better help to negotiate some of the difficulties latent in that
thought to refine it thus: we are a nation of sovereign citizens whose forebears were once immigrants.
The notion merits some reflection and may well
lead us to question whether a literal as opposed to an aspirational reading of
Liberty’s brash subscript best serves the current moment. "Give me your
tired, your poor,/ Your huddled masses yearning to breathe
free,/ The wretched refuse of your teeming shore./ Send these, the
homeless, tempest-tost to me, / I lift my lamp beside
the golden door!" How wide open can
that door be before it opens unto irrationality?
We make this initial assertion: the
determinate reality of our political
existence is our existence as members of a “nation state,” not our existence as
members of “the family of man.” The former is the hinge point of our civil
obligations, the latter of our religious ones, a distinction central to the
Western tradition.
The attempt at rational thought begins with
definition: “The nation state, an advanced form of social organization, is a
collection of inhabitants --- both citizen and non-citizen --- within a
definable geographic boundary and assembled under some unitary instrument of governance
the intent of which is the production of a bonded consciousness --- sovereign,
shared, and manifest --- constellated around and constrained by a constituent document.”
Viewed along the long arc of time back even to
dimmest pre-history, all humanity can properly be labeled as migrant. Pick the
creation myth that best fits your vision: our origins lie somewhere in Africa
or in Mesopotamia at the confluence of the Tigris and the Euphrates or in a
geographically undefined Garden of Eden or at the spot where, at the end of a
restless evolution, what was once a roiling mass of undifferentiated protoplasm
first made landfall. Regardless, we understand innately that humanity’s beginning
is essentially a localized event and that its subsequent expansion to fill the
globe constitutes a relentless cycle of emigration and settlement. This peripatetic
dynamic we take as foundational to our understanding of “the state of nature.”
Let imagination scan swiftly along the dim
millennia from first facts to the present, from couple to family to clan to
tribe to kingdom to empire to nation state (ultimately perhaps) to some form of
global singularity.
That the nation state is an improvement over
the state of nature can hardly be questioned. But other questions can be asked.
Is the nation state a perfection of all prior improvements over the state of
nature? If so, is it the ultimate perfection of the state of nature or is a unitary
global state the next natural evolution of humanity? Can a perfected unitary
global state exist without the prior existence and elaboration of individual
and perfected nation states? Can the attainment of a unitary global state be
somehow accelerated? Is such an acceleration desirable? If so, what are the
efficient and appropriate means of that acceleration?
Though we assert a commitment to some notion
of global unity, however vague and ill-defined a notion that may be, our
civilization remains yet at the nation state phase of political evolution. Running
far ahead of ourselves, straining the elasticity of our thought, we have frightened
ourselves to a spiritual panic by the consequences of our prior errors, the
horrors of our wars and hatreds. As a result, we misperceive our fundamental
obligations and attempt without adequate preparation the leap from national to
global identity.
Charity
begins at home. The old bromide admits as well of several
rephrasings. Identity begins at home
also fits the psychological form as does Sovereignty
begins at home. Before we undertake to barter American identity or American
sovereignty for an ill-defined notion of global unity better suited to
spiritual than to civil aspirations, we ought first to engage in the profound
conversation necessary to model a genuinely common consciousness, uniquely
American and unreservedly assented to, and, having once done so, to begin an arduous
examination of conscience that measures our reality against that model. As a
slogan “America First” is but a slight distance from “Physician, heal thyself.”
And that healing, productive of a national identity, is prerequisite to any progress
toward a hoped for global one.
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