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Letter to a Liberal The Left Returns to Sacrifice

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The Big Picture on Immigration

by Christopher Chantrill
January 11, 2004 at 3:00 am

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IF YOU STOP your tour bus by a rice paddy in China, you will soon be surrounded by people.  But if you stop your rental car along a county road in Iowa, you will see no-one.  The countryside in the U.S. is deserted, for everyone has gone to live in the city.

The peoples of the Earth are living through the climactic stage of a Great Transformation.  It is, perhaps, the greatest transformation that humans have ever experienced.  Five hundred years ago, almost everyone lived on the land and grew their own food.  A hundred years from now, almost nobody will. 

The British moved to the city throughout the nineteenth century, and the North Americans in the second half.  The Germans moved in a rush at the end of the nineteenth century, and the French moved after World War II.  But now the transformation has reached the great watered plains of Asia.  The Han people are moving to the city in their hundreds of millions, and the South Asians are not far behind.

The southern border of the United States is engaged in this transformation, for it lies on the migration route of Mexicans who are moving from the country to the city.

Why are they migrating?  The reason is surprising.  When Johan Norberg asked a Nike worker in Vietnam what was the most important thing about working for Nike, her reply surprised him.  It was not the handsome wages, but getting to work indoors and sending her children to school.  For the average Mexican villager, of course, the road to indoor work leads across the border from Mexico in the United States.

For those already citified, the newly arriving immigrants are a problem.  In 1850, the Irish crowding into New York and Boston utterly lacked city skills, and were regarded as sub-human, but by 1900 they were becoming policemen and teachers.  In 1900, the immigrant Jews lacked intelligence, they said, but by the 1920s they were crowding WASPs aside in the Ivy League universities.  In 1950, the blacks moved out of the South to crowd into the industrial cities of the North.  Half a century later, they are moving strongly into the middle class.  In the second half of the twentieth century, as millions of Mexicans arrived in the United States with few skills but a willingness to work, the old fears have returned.

What should the government do about the current wave of immigration?  Should it ignore it?  Should it declare an emergency, as Al Gore did for global warming in Earth in the Balance?  Or should it try to muddle along as President Bush proposes, “doing something,” but not much, to bring order to the chaos of illegal immigration?

The best response is probably “not much.”  Everyone wants an end to illegal immigration, but nobody turns away the illegal that wants a job.  Conservatives rail about queue jumping; union members rail about low wage competition.  But business wants a supply of cheap labor; Democrats scent a supply of immigrant votes, and practical Republican politicians want their share too.  And who dares to dam the great tide of migration, one that is merely a local eddy of the global flood flowing from country to city.

Viewed from 30,000 feet, the Mexican immigration across the southern border is a sideshow in the global drama of transformation.  Michael Barone in The New Americans has shown how it will end.  The Mexican-Americans will assimilate.  Conservatives will rail about an invasion; liberals will try to turn them into dutiful dependents in the liberal plantation.  But businessmen will give them jobs, and the Mexican-Americans will find an honorable place in the American family.

More tantalizing is the future impact of the Indian and Chinese immigrants coming in at the top, educated and talented people who are already wielding influence as technology CEOs, university professors, and cultural content providers.  Will they assimilate to the native American Brahmin caste of risk-avoiding liberals and help build neo-Europe?  Will they become more American than heartland Americans?  Or will they build a prototype global elite founded on a fusion of east and west that transcends the American vision?

And what of the big picture?  What will China be like when the remaining 700 million peasants have migrated to the city?  What about a billion Indians freed from the straitjacket of the License Raj?  As Ronald Reagan said: you ain’t seen nothing yet.

Christopher Chantrill blogs at americanmanifestobook.blogspot.com.

Buy his Road to the Middle Class.

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Racial Discrimination

[T]he way “to achieve a system of determining admission to the public schools on a nonracial basis,” Brown II, 349 U. S., at 300—301, is to stop assigning students on a racial basis. The way to stop discrimination on the basis of race is to stop discriminating on the basis of race.
Roberts, C.J., Parents Involved in Community Schools vs. Seattle School District


Churches

[In the] higher Christian churches... they saunter through the liturgy like Mohawks along a string of scaffolding who have long since forgotten their danger. If God were to blast such a service to bits, the congregation would be, I believe, genuinely shocked. But in the low churches you expect it every minute.
Annie Dillard, Holy the Firm


Sacrifice

[Every] sacrifice is an act of impurity that pays for a prior act of greater impurity... without its participants having to suffer the full consequences incurred by its predecessor. The punishment is commuted in a process that strangely combines and finesses the deep contradiction between justice and mercy.
Frederick Turner, Beauty: The Value of Values


Pentecostalism

Within Pentecostalism the injurious hierarchies of the wider world are abrogated and replaced by a single hierarchy of faith, grace, and the empowerments of the spirit... where groups gather on rafts to take them through the turbulence of the great journey from extensive rural networks to the mega-city and the nuclear family...
David Martin, On Secularization


Living the Virtues

When recurrently the tradition of the virtues is regenerated, it is always in everyday life, it is always through the engagement by plain persons in a variety of practices, including those of making and sustaining families and households, schools, clinics, and local forms of political community.
Alasdair MacIntyre, After Virtue


Conservatism's Holy Grail

What distinguishes true Conservatism from the rest, and from the Blair project, is the belief in more personal freedom and more market freedom, along with less state intervention... The true Third Way is the Holy Grail of Tory politics today - compassion and community without compulsion.
Minette Marrin, The Daily Telegraph


Moral Imperatives of Modern Culture

These emerge out of long-standing moral notions of freedom, benevolence, and the affirmation of ordinary life... I have been sketching a schematic map... [of] the moral sources [of these notions]... the original theistic grounding for these standards... a naturalism of disengaged reason, which in our day takes scientistic forms, and a third family of views which finds its sources in Romantic expressivism, or in one of the modernist successor visions.
Charles Taylor, Sources of the Self


Drang nach Osten

There was nothing new about the Frankish drive to the east... [let] us recall that the continuance of their rule depended upon regular, successful, predatory warfare.
Richard Fletcher, The Barbarian Conversion


Government Expenditure

The Union publishes an exact return of the amount of its taxes; I can get copies of the budgets of the four and twenty component states; but who can tell me what the citizens spend in the administration of county and township?
Alexis de Tocqueville, Democracy in America


Living Law

The recognition and integration of extralegal property rights [in the Homestead Act] was a key element in the United States becoming the most important market economy and producer of capital in the world.
Hernando de Soto, The Mystery of Capital


German Philosophy

The primary thing to keep in mind about German and Russian thought since 1800 is that it takes for granted that the Cartesian, Lockean or Humean scientific and philosophical conception of man and nature... has been shown by indisputable evidence to be inadequate. 
F.S.C. Northrop, The Meeting of East and West


Action

The incentive that impels a man to act is always some uneasiness... But to make a man act [he must have] the expectation that purposeful behavior has the power to remove or at least to alleviate the felt uneasiness.
Ludwig von Mises, Human Action


presented by Christopher Chantrill

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