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<div id="gmail-center-column" class="gmail-span9"><h1 class="gmail-no-uc">Critics of Trump’s Immigration Policy Can Cite the Bible, too</h1>
<a style="color:rgb(119,119,119)" href="https://historynewsnetwork.org/article/category/3">
News at Home </a><br>
tags:
<a href="https://historynewsnetwork.org/tag/423" target="_blank">religion</a>, <a href="https://historynewsnetwork.org/tag/1041" target="_blank">immigration</a>, <a href="https://historynewsnetwork.org/tag/8765" target="_blank">Trump</a> <br>
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<span class="gmail-byline">by Ed Simon</span>
<p id="gmail-author-bio"></p><p>Ed Simon is the Editor-at-Large for “The
Marginalia Review of Books,” a channel of the “Los Angeles Review of
Books.” A frequent contributor at several sites, his collection <a href="https://www.amazon.co.uk/America-Other-Fictions-Radical-Post-Religion/dp/1785358456">America and Other Fictions: On Radical Faith and Post Religion</a>will be released by Zero Books in November of 2018. He can be followed at his <a href="http://www.edsimon.org/">website</a>or on Twitter <a href="https://twitter.com/WithEdSimon">@WithEdSimon</a>.</p><p></p>
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<p style="text-align:center"><img src="https://historynewsnetwork.org/sites/default/files/169388-akajsbfvgrg.jpg"></p><p><br></p><p>The
Bible is a varied, complicated, and sometimes contradictory document,
as one would expect from any text written by dozens of people, across
centuries and cultures, and is subject to varying translations and
interpretations. Yet for all of the differences of moral and theological
nuances, it is strikingly unified when it comes to the question of how a
stranger in our midst should be treated. Exodus 23:9 – “Do not oppress a
foreigner.” Leviticus 19:33-34 – “When a foreigner resides among you in
your land, do not mistreat them.” Matthew 25:25-36 – “I was a stranger
and you invited me in, I needed clothes and you clothed me, I was sick
and you looked after me.” </p><p><a href="https://www.amazon.com/America-Other-Fictions-Radical-Post-Religion/dp/1785358456"><img src="https://historynewsnetwork.org/sites/default/files/169388-bdvdsvbg.jpg" style="float: left; margin: 15px;"></a>Across
the Hebrew Scriptures, the Gospels, and the epistles, it is held that
the immigrant, the refugee, and the stranger must be treated with
compassion, as if they were our own brothers and sisters. This belief is
a steadfast and perennial article in the Bible. Similar passages to the
ones mentioned are found in Deuteronomy, Ezekiel, Malachi, 1 Kings,
Job, Luke, Galatians, Corinthians, and among others. For being a
remarkably ambiguous text in so many ways, its position on the treatment
of immigrants is consistent. </p><p>Something to think about as Americans are confronted with the <a href="https://www.theatlantic.com/politics/archive/2018/06/ceci-nest-pas-une-cage/563072/">horrific images</a> of
refugee children, some as young as toddlers, kept in cages at ICE
detention centers near the border, as we hear accounts about babies
taken from their <a href="https://www.cnn.com/videos/us/2018/06/14/undocumented-mother-baby-taken-while-breastfeeding-lavandera-newday.cnn">nursing mothers</a>, and perhaps most distressingly of all, when you listen to the <a href="https://www.washingtonpost.com/news/post-nation/wp/2018/06/18/a-secret-recording-captures-the-sounds-of-crying-children-separated-from-parents-at-the-border/?utm_term=.653a0ef53f59">actual cries of detained children</a> while
officials joke about that distress. Despite disingenuous claims from
President Trump that such cruel policies are simply the “law,” or the
responsibility of the Democrats, these draconian procedures find
unequivocal origin in the current administration – even as they now
claim a “change of heart” which many experts argue is no solution at
all. </p><p>The strategy of separating families of asylum seekers to
purely discourage immigration by demonstrating the government’s capacity
for cruelty was concocted by presidential advisers like <a href="https://www.nytimes.com/2018/06/16/us/politics/family-separation-trump.html">Stephen Miller, </a>facilitated by Attorney General <a href="https://www.nytimes.com/2018/06/15/us/sessions-bible-verse-romans.html">Jefferson Beauregard Sessions, </a>and rationalized by Press Secretary <a href="https://www.theguardian.com/us-news/2018/jun/14/sarah-sanders-bible-trump-immigration-border-policy">Sarah Huckabee Sanders</a>.
Far from lying about the provenance of the policy as the president has
continually done, both Sessions and Sanders justified such action with
biblical recourse to Romans 13, wrenching Paul’s words out of their
context in an exegetical maneuver that’s been favored in the past by <a href="https://www.theatlantic.com/politics/archive/2018/06/romans-13/562916/">apologists for slavery.</a>There
have been swift and unequivocal condemnations of both the policies and
the misuse of scriptural language by the administration from faith
leaders, including the <a href="https://www.americamagazine.org/politics-society/2018/06/18/catholic-bishops-across-us-condemn-separation-migrant-children">U.S. Conference of Catholic Bishops, </a>the <a href="http://www.newsweek.com/jeff-sessions-united-methodist-church-catholic-church-family-separation-980210">United Methodist Church</a> of which AG Sessions is a member, and surprisingly from Trump supporter <a href="http://thehill.com/homenews/392104-franklin-graham-criticizes-policy-separating-families-at-border">Rev. Franklin Graham.</a></p><p>Even
while on social media millions of dollars have been raised to aid the
immigrants, and massive marches are being planned in over <a href="https://www.huffingtonpost.com/entry/families-belong-together-protests-june-30_us_5b28f513e4b0a4dc9920aa1c">130 cities on June 30</a>,
a grand narrative unified in language and symbol remains elusive.
Linguist George Lakoff describes how “metaphorical framing” is
instrumental in politics, not even primarily in convincing one’s
opposition, but primarily in providing cohesion to your own side as
well. Trump arguably got elected by deftly using such metaphorical
framing, presenting an erroneous, simplistic, and terrifying spectacle
of “American carnage” and promising that “I alone can fix it.” Trump’s
opposition on the other hand has unfortunately remained mired in what
Lakoff describes as the fallacious assumption that “all you have to do
is tell people the facts and they will reason to the right conclusion.”
Trying to convince the most extreme of Trump supporters with logic is
increasingly a losing proposition. What is even more problematic are how
Trump’s opponents frequently engage in arguments with one another
instead of agreeing on a shared language of resistance. </p><p>That’s
because while close to three quarters of Americans disapprove of what’s
happening at the border, having seen the awful images of the most
vulnerable among us separated from their parents and forced to sleep
under metallic blankets in cages, a clear and compelling grand narrative
of opposition has yet to fully coalesce. </p><p>Rhetorically,
opposition to the detentions is sometimes phrased in a language of
American exceptionalism, a gesture towards the belief that the
Trump-Sessions-Miller policy is particularly un-American. Critics of
that sort of language justifiably point to the nation’s history of slave
auctions, American Indian schools, and Japanese-American internment to
explain that the nation has never been exceptional. The former language
is either naïve or ignores historical truth, but the later perhaps
suffers even more egregiously by providing a narrative that lacks in
inspiration and threatens to alienate or exclude millions of potential
needed allies. Such disarray is to the benefit of an administration that
excels in deflection, projection, and gas-lighting, where disagreement
and confusion among the resistance is central to their continuation or
expansion of such policies.</p><p>As a means of threading the difference
between those two rhetorical approaches, we could do worse than to
return to America’s first indigenous rhetorical form and literary genre,
the Jeremiad. Simultaneously a method of scriptural interpretation as
well as a prophetical call, the Jeremiad draws its name from the most
radical of the books in the Hebrew Scriptures, and has defined American
political rhetoric from the 17th century until today. Most fully
explicated by the historian Sacvan Bercovitch in his indispensable
classic <i>The</i><i>American Jeremiad, </i>the form draws its urgency
from the biblical book in which the prophet castigates and condemns the
nation’s distance from its highest ideals. </p><p>In a nation permeated
with the idea of covenant, where definitions of national identity have
often been based on a shared creed more than a shared background, the
jeremiad was a particular potent literary genre that held America to
account for not living up to her principles. Sermons structured around
this theme were common among the second generation of New England
Puritans, with Rev. Samuel Danforth’s sermon <i>Errand into the Wilderness, </i>Benjamin Thompson’s epic poem <i>New England’s Crisis, </i>and Rev. Increase Mather’s <i>A Day of Trouble is Near </i>being
exemplars of the form. Prefiguring Lakoff’s observation, Bercovitch
writes: “Rhetoric functions within a culture. It reflects and affects a
set of particular psychic, social, and historical needs. This is
conspicuously true of the American jeremiad…. Myth may clothe history as
fiction, but it persuades in proportion to its capacity to help people
act in history.”</p><p>For finding its origin in Puritan religious
sentiment, the jeremiad has been amenable to secularization and I would
argue is the most significant and ultimate expression of American
political rhetoric. President Abraham Lincoln’s “Gettysburg Address,”
Rev. Dr. Martin Luther King Jr.’s “I Have a Dream,” and President Barack
Obama’s “A More Perfect Union” were all jeremiads, and only the middle
one was conventionally a sermon. What they all share with the archetypal
form is a condemnation of the nation’s falling short of its defining
principles, and a call to live up to those principles. Bercovitch writes
about how “the anti-jeremiad” forecloses alternatives “by reading into
America the futility and fraud of hope itself.” </p><p>Sanders speaks in
such a language of futility and fraud when she claims “that it is very
biblical to enforce the law.” Let her hold to such futility and fraud,
the rest of us will choose hope. Better to remember Jeremiah 22:3 – “Do
no violence to the stranger.” As we begin to organize against such an
inhumane and cruel actions taken in our name, we’d do well to turn to
Jeremiah in finding a particularly American language in opposition to
the actions of the administration, one which acknowledges the crimes of
the past but does not give into the deterministic despair of history,
for it also is reverential before the utopian principles of what
deserves to be but is not yet. </p><p>Bercovitch writes that as concerns
the jeremiad that “Ultimately, its effectiveness derives from its
functional relationship to facts.” Those opposing Trump already have the
facts. They’re just beginning to find the poetry. In large part that’s
being supplied by people of faith, and all of us, both secular and
religious, would do well to hear that poetry, especially when written in
the language of that prophet who loved justice more than any other. </p> </div>
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<br clear="all"><br>-- <br><div class="gmail_signature" data-smartmail="gmail_signature">=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+=+<br><br> Harold F. Schiffman<br><br>Professor Emeritus of <br> Dravidian Linguistics and Culture <br>Dept. of South Asia Studies <br>University of Pennsylvania<br>Philadelphia, PA 19104-6305<br><br>Phone: (215) 898-7475<br>Fax: (215) 573-2138 <br><br>Email: <a href="mailto:haroldfs@gmail.com" target="_blank">haroldfs@gmail.com</a><br><a href="http://ccat.sas.upenn.edu/~haroldfs/" target="_blank">http://ccat.sas.upenn.edu/~haroldfs/</a> <br><br>-------------------------------------------------</div>
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