Wednesday, May 06, 2026

  • Wednesday, May 06, 2026
  • Elder of Ziyon

I previously wrote about the contradiction between Alexandria Ocasio-Cortez and Rashida Tlaib's membership in the Democratic Socialists of America and their oath of office to defend the Constitution. 

The problem runs deeper. The DSA's goals are more anti-American, more illiberal, and more against the principles of the Democratic Party itself than the media tells you. 

The DSA's current platform describes these goals:

Our goal is to put workers in charge of the government through a new democratic constitution that establishes civil, political, and democratic rights for all, is based on proportional representation in a single federal legislature, and ends the role of money in politics.

Reading this carefully, there is a glaring contradiction. The DSA program says that they would provide "civil, political, and democratic rights for all," but the only people allowed to be in charge of the government are "workers." This means that anyone who is not a worker under socialist theory — the McDonald's worker who just got promoted to assistant manager, the immigrant who scraped together money to open a bodega in Brooklyn and who hires a local teen to make deliveries, the hotdog pushcart vendor, the project manager at a high-tech company, the middle-class 401(k) holder who invests in the stock market and is therefore a partial owner of large corporations — is ineligible to be in the government. These non-workers do not have the right to participate in governing.

The socialists support rights, but not equal rights for all. Some 30% of the American workforce do not qualify as "workers" under the DSA definition because they are self-employed, managers, small business owners or supervisors. About 60% own equities through investments which means that they are partial owners of major corporations. Saying that a large portion of Americans cannot join the government is not only anti-American — it goes against everything the Western liberal world has stood for over the past two centuries: unalienable rights and the dignity of all humans.

The DSA can no longer be dismissed as a mere fringe group.  DSA's membership grew from roughly 50,000 in October 2024 to over 90,000 by December 2025, nearly doubling in just over a year — fueled first by Trump's reelection and then by Mamdani's mayoral campaign. Over 250 DSA members now hold elected office across 40 states, with 90% of them elected after 2019 — including 96 city councilors and county commissioners, eight mayors or county executives, and significant council blocs in Chicago, Portland, Minneapolis, and Los Angeles. At the federal level it holds two House seats. And its most prominent recent success is Zohran Mamdani, the mayor of New York City

The media has largely covered this as a sign of democratic vitality — an energized grassroots left finding its voice. What the media has declined to cover with equal energy is what DSA actually says it wants to do with that power, in its own words, in its own publications, discussed openly at its own conventions.

This next passage from the same platform makes the internal logic explicit:

"With a government by, for, and of the working class and with powerful labor unions and social movements organizing in every city and town, we hope to build a socialist society..."

This is a deliberate rewriting of Lincoln's Gettysburg Address, where he said "that government of the people, by the people, for the people, shall not perish from the earth." The DSA wants that government to perish. It has replaced "the people" — all of them — with "the working class," a category DSA itself defines and controls.

This is not only an anti-American platform that cynically rewrites one of America's most important speeches — a speech that genuinely did champion equal rights for all people. It is a platform more extreme than anything found in the major parties of Europe. Even the Green parties, the most radical formations operating in mainstream Western parliaments — the ones willing to block traffic, disrupt fossil fuel infrastructure, and push the outer limits of acceptable political action — ground themselves explicitly in universal rights. The European Green Party states that its belief in democracy is "founded upon the mutual recognition of all individuals as equals" and explicitly invokes "inalienable rights" as the foundation of its politics. The British Greens are characterized by political scientists as holding "libertarian-universalistic values" — left, libertarian, and committed to universal rights without class qualification.

DSA's own platform acknowledges that its vision "pushes further than historic social democracy." This is accurate, and DSA means it as a boast. What the boast reveals is that DSA has stepped outside the liberal framework that every mainstream left party in the democratic world — Labour, the SPD, the Scandinavian social democrats, the Greens — operates within. Those parties argue about what the state owes its citizens. DSA is arguing about which citizens the state is for.

The DSA Is Not Part of the Democratic Party. It Says So Itself.

The media's framing of DSA as the Democratic Party's progressive wing isn't just imprecise — it inverts the reality. DSA doesn't consider itself part of the Democratic Party. Its own documents, conventions, and internal debates make this explicit.

Start with policy. The 2024 Democratic Party platform supports the existing Constitution, backs Israel as a key ally, calls for secure borders alongside expanded legal immigration, and supports funding accountable policing. DSA's platform calls for replacing the Constitution entirely, opposes any legitimacy for Israel, opposes all border enforcement as racist and anti-working-class, and treats policing as a capitalist tool of class control. These are not differences of degree. They are direct contradictions on foundational questions.

Then there is the strategy. DSA's dominant electoral approach — endorsed at its 2025 National Convention without serious dissent — is called the "dirty break." The concept is straightforward: run socialist candidates on the Democratic Party ballot line because third-party runs fail under America's winner-take-all electoral system, use those campaigns to build an independent organizational infrastructure, then abandon the Democratic Party entirely once DSA has accumulated enough power to survive on its own. The Democratic ballot line is a ladder. The plan has always been to kick it away.

This is not inferred from DSA's behavior. It is stated in DSA's own publications. One DSA-aligned outlet describes the Democratic Party as "the reactionary capitalist graveyard of social movements" and calls on DSA to break from it urgently. Another describes the dirty break strategy plainly: run on the Democratic line "but use their campaigns to build an independent party-like organization capable of eventually becoming strong enough to break from the Democratic Party." The Metro DC DSA chapter states plainly on its own website that it organizes "as a quasi-political party to build power independent from the corporate and wealthy interests that pull the Democratic Party to the right" — treating the Democratic Party as an obstacle to be worked around, not a home.

This is not a secret. It is debated openly in DSA publications, conventions, and strategy documents. The media's choice to describe DSA as the Democrats' left flank, rather than as a self-described Trojan horse using the Democratic ballot line as a temporary vehicle toward goals the Democratic Party itself explicitly rejects, is a failure of basic reporting.

The Leaders Who Don't Qualify Under Their Own Rules

If DSA's platform is taken seriously, its most prominent elected officials present a problem the organization has never resolved.

Alexandria Ocasio-Cortez worked as a bartender and waitress before her 2018 election — genuinely working class by almost any definition. She now earns $174,000 a year, employs a large staff, wields significant institutional power, and answers to no employer extracting surplus value from her labor. Rashida Tlaib spent a decade as a Michigan state representative before reaching Congress; her career has been in law and politics, not production. Zohran Mamdani  is a former academic and career politician whose only non-political work experience was a stint as a housing counselor, almost certainly for a nonprofit or government agency, meaning he has never worked for an exploitative capitalist by DSA's own definition of the term.

Under DSA's Marxist class analysis, none of these people are workers. They are state functionaries and professional-managerial class members — the layer that orthodox Marxist theory regards with suspicion as structurally unreliable representatives of proletarian interests. DSA has built its public face out of people its own framework disqualifies, and has never acknowledged the contradiction, because acknowledging it would require applying the framework honestly.

The problem extends downward. Each of these officials employs a paid staff: schedulers, communications directors, legislative aides, district office workers. Those employees sell their labor to a boss who sets their pay, controls their working conditions, and can terminate them. Under DSA's own class analysis, AOC and Tlaib and Mamdani are not their staffs' comrades — they are their staffs' employers, which is precisely the relationship DSA's platform identifies as exploitation. The movement to liberate the working class is being led by professional politicians who are, on their own terms, exploiting the workers beneath them. DSA is willing to overlook its own foundational principles whenever the person being promoted is sufficiently well-credentialed and sufficiently useful — which is to say, whenever the principles become inconvenient.

Rights For Some

DSA's contempt for genuine equal rights doesn't remain abstract. Its platform  endorses Palestinian terrorism as described in the ‘al-Thawabit’ principles set by the Palestinian National Council in 1977,  which means treating armed attacks on Israeli civilians as legitimate political action. DSA has made this a near-expulsion issue internally, withdrawing its endorsement of Alexandria Ocasio-Cortez in part over her insufficient support for it.

Once you establish that some civilians' right to life is contingent on their political context — that Israeli civilians are legitimate targets because of the class or national position DSA assigns them — you have abandoned the premise that rights are universal. You have conceded that rights are political awards, granted to those on the correct side of the correct struggle and withheld from those who are not. Every subsequent guarantee of "rights for all" in DSA's platform rests on the same logic: rights exist for those whom the workers' government recognizes as deserving them.

History has seen this before. The Soviet constitution of 1936 — Stalin's constitution — was praised at the time as one of the most progressive documents ever written. It guaranteed free speech, freedom of the press, freedom of assembly, and the inviolability of the person, for all Soviet citizens. The workers were supposedly in charge of the government. These rights existed on paper. What followed is known. The lesson is not that DSA will necessarily replicate Stalinist terror — it is that "rights for all" under "workers in charge" has a track record and it isn't good. There is nothing that the DSA, or Marxist theory in general, does to structurally block the system they want to build from becoming worse than what they want to replace. 

The United States Constitution was designed precisely to prevent concentrated power, recognizing the potential for abuse. Its architecture of separated powers, checks and balances, federalism, and individual rights protections exists to ensure that no faction — however righteous its self-description — can accumulate enough power to silence those who disagree with it. The framers understood that the danger to liberty comes not from obvious tyrants but from movements convinced of their own virtue. They built a system that protects minorities, dissenters, and the politically disfavored against majorities who believe they have history on their side.

DSA's platform contains none of these safeguards. Its new democratic constitution would concentrate power in a single federal legislature, eliminate the Senate's counter-majoritarian role, gut judicial review, and place governance in the hands of a class defined by DSA itself. The people DSA disagrees with — the bodega owner, the assistant manager, the 401(k) holder, the Zionist — have no structural protection in this vision, only the goodwill of the workers' government. That goodwill, as the Soviet constitution demonstrated, is not a substitute for rights.

DSA is, in the end, everything it claims to oppose: a movement seeking concentrated power, using the language of liberation to justify removing rights from those it has decided don't deserve them, hiding an authoritarian logic inside democratic vocabulary. The Constitution it wants to replace was built by people who understood exactly this danger. That is why DSA wants to replace it.



Buy EoZ's books  on Amazon!

"He's an Anti-Zionist Too!" cartoon book (December 2024)

PROTOCOLS: Exposing Modern Antisemitism (February 2022)

   
 

 

  • Wednesday, May 06, 2026
  • Elder of Ziyon
Two sitting members of Congress belong to an organization whose official platform calls for demolishing the constitutional order they swore, repeatedly,  to defend. 

Alexandria Ocasio-Cortez (NY-14) and Rashida Tlaib (MI-12) are proud, card carrying members of the Democratic Socialists of America. 

The DSA's official national program — "Workers Deserve More," adopted at a 2021 convention and carried forward through 2025-2026 — is explicit about what it wants:

"Our goal is to put workers in charge of the government through a new democratic constitution that establishes civil, political, and democratic rights for all, is based on proportional representation in a single federal legislature, and ends the role of money in politics."

The DSA demands a new constitution. It describes the current Constitution as a product of slaveholders and capitalists, one that must be superseded — not revised. They are not asking for amendments to the Constitution — only its destruction. The Senate would be abolished, the Electoral College eliminated, the Supreme Court's power of judicial review gutted. 

Calling for this kind of constitutional demolition is entirely legal. Free speech in America protects even radical demands for systemic replacement, as long as they stop short of incitement to violence.

But if you are a member of the DSA, according to its own Constitution and Bylaws, you are required to "agree with the principles of the organization." The adopted national program is the "overall expression of the movement's aims." Joining is a formal act of subscription to those principles — including the one about replacing the constitutional framework.

This means that when AOC and Rashida Tlaib took their oaths of office after the 2021 "Workers Deserve More" platform, they supported the overthrow of the United States government.

And here is what they said in their oaths, every two years: 

"I do solemnly swear that I will support and defend the Constitution of the United States against all enemies, foreign and domestic; that I will bear true faith and allegiance to the same; that I take this obligation freely, without any mental reservation or purpose of evasion..."

AOC and Tlaib never renounced their membership of the DSA after its position was officially to uproot the Constitution. At the very least, they did not find that part of the platform to be unacceptable; at worst they actively support it. 

And they then turn around and swear that they will defend the Constitution that their membership in DSA says they want to destroy.

Any reporter should ask them whether they agree that our country's Constitution must be abolished, and if not, why they are still members of the DSA. Every social media influencer should ask them this question all day every day until they respond. Because either they will be forced to denounce the DSA — or denounce the Constitution they swore to defend.

And this should lead to a more critical analysis of the DSA itself. The DSA is not just an American flavor of European socialist movements - it is more extreme than any mainstream European socialist party and it directly contradicts the liberal philosophy that underpins all of Western civilization. That is a topic for another essay. 






Buy EoZ's books  on Amazon!

"He's an Anti-Zionist Too!" cartoon book (December 2024)

PROTOCOLS: Exposing Modern Antisemitism (February 2022)

   
 

 

From Ian:

Melanie Phillips: Jews Now Live in a World Where Right and Wrong Have Been Reversed
The Palestinian cause and the fictitious Palestinian identity that underpins it are devoted to the destruction of Israel and the theft of the Jews' own ancestral history in the land. Far from being moral, it's an evil cause. The stock in trade of the Palestinian Arabs is to project their own crimes onto the Jews and to accuse the Jews in turn of committing atrocities of which they have, in fact, been the victims. Everyone who has perpetrated these lies is an accessory to murderous violence against Jews.

Horrifyingly, anti-Zionism and antisemitism have become so deeply ingrained in the West as an unchallenged narrative presenting Israel as the fount of all evil that they've developed into a belief system that defines an individual's moral identity.

The shocking outcome, therefore, is that the West has framed antisemitism and anti-Zionism as conscience itself. Small wonder that Jews and all decent people feel as if they're now inhabiting a looking-glass world where truth and lies, right and wrong, victim and aggressor have all been reversed.
Seth Mandel: Progressive Radicals Face No Resistance
Yesterday, Axios reported that longtime anti-Israel campaigner Maher Bitar, a former Biden administration intelligence official, will essentially be running the Democratic Party foreign-policy group founded by Jake Sullivan and Ben Rhodes. While Rhodes is held in low regard in the foreign-policy world, Sullivan is not. But the former national security adviser appears to be handing the torch to a veteran of the anti-Semitic BDS campaign against the Jewish state.

The key takeaway here is that there is almost no resistance within the party structure to the ascendant anti-Zionist contingent. There won’t be a fight for the party; there will simply be a process in which the old hand the reins to the new.

The Philadelphia Inquirer also reported that Chris Rabb, a state lawmaker running for Congress, shared a social media post that blamed the Bondi Beach massacre on “Zionists,” pushing a conspiracy theory that the whole attack was a Jewish false flag.

Rabb blamed a staffer and said he condemned the sentiment. But while Rabb’s post was grotesque, it wasn’t necessarily shocking. Last week, he campaigned with prominent progressive anti-Semitic influencer Hasan Piker, who backs Hamas over Israel and has used various slurs to refer to Jews.

As Jewish Insider notes, Rabb is in a competitive primary contest, but he has received the backing of Alexandria Ocasio-Cortez, the leader of the anti-Israel congressional bloc and possible 2028 presidential candidate. He was also endorsed by Maryland Sen. Chris Van Hollen and Rep. Jamie Raskin, the ranking Democrat on the House Judiciary Committee.

And today the Washington Free Beacon reports a rather unsettling detail about one of the Democrats running for the party’s nomination for a New Jersey congressional seat. Adam Hamawy “was an associate of terrorist mastermind Sheikh Omar Abdel-Rahman—the ‘Blind Sheikh’—and served as a defense witness at the trial that ultimately saw the cleric put away for life, court records show.” The Beacon piece contains a number of interesting details about the friendship between Hamawy and the man connected to the first World Trade Center bombing in 1993.
Jonathan Tobin: Anti-Zionists who condemn antisemitic crimes are gaslighting us
Last week’s stabbing attack against two Jews in London’s Golders Green neighborhood was just the latest instance of what even local police agreed was an “epidemic” of antisemitic crimes. It was just one of many such incidents in the United Kingdom, the United States, continental Europe and Australia over the course of the last 31 months in which Jews were subjected to violence merely for being conspicuously Jewish.

Since the Hamas-led Palestinian Arab attacks on Israeli communities on Oct. 7, 2023, such incidents have become commonplace. The connection between the two is not a coincidence. That’s because the Oct. 7 attacks were the spark for a global surge of Jew-hatred. It’s rooted in the idea that the war to destroy Israel—for which the atrocities of Oct. 7 were just a trailer for what would happen to the rest of the Jewish state should Hamas and its allies triumph—was a righteous cause that enlightened progressives should support.

And in the name of this supposedly righteous cause of ending the one state on the planet that is Jewish, where half of the world’s Jews just happen to live, a lot of harm is being done to Jews elsewhere.

They don’t want to be called ‘antisemites’
The curious thing about the people who support these awful ideas is that they don’t wish to be considered antisemitic.

Listen to those like leftist podcaster Hasan Piker and former MSNBC host Mehdi Hasan, who openly support Hamas, and they’ll tell you that while they support the destruction of Israel, they want to assure Jews in the Diaspora that they have nothing to fear from them. Or, at least, not as long as they don’t support Israel.

They are adamant in asserting that anti-Zionism—a movement that denies rights to Jews that no one would think to deny to any other group or people—is not the same thing as antisemitism. Indeed, like New York City Mayor Zohran Mamdani, they are proud of their public advocacy against the Jewish state and their nonstop floating of lies about it committing horrible fictional crimes while denying or rationalizing the actual crimes committed against it and its people.

At the same time, they deny that this has anything to do with the unprecedented worldwide increase in acts of Jew-hatred. Piker was at pains to make this argument in, of all places, JTA, which was once the respected primary source of news about the Jewish world. He claims that he’s trying to fight antisemitism while leading the charge in favor of demonizing the Jews of Israel and their supporters abroad.
From Ian:

Alan Dershowitz: Why Are Some in Our Media Cheering for Iran?
It is shocking how many people with major media platforms would rather see Iran win its battle to preserve its nuclear program.

Both the U.S. and Israel are taking proper military action against a tyrannical and unlawful regime that might well use a nuclear arsenal against its enemies, were it be allowed to develop one.

Preventive wars against threatened nuclear attacks are justified both morally, legally, and under any theory of just war.

No decent person should be on Iran's side or remain ambivalent about the need to defeat Iran's genocidal ambitions.

No decent person should support Iran's repression and murder of tens of thousands of its own citizens just this year.

There can be little dispute about these democracies being on the right side in their conflict with a tyrannical regime sworn to their destruction.

The First Amendment gives Americans the right to cheer for Iran if they want, just as it gave them the right to cheer for Nazi Germany. But that doesn't mean that others don't also have the right to point out that they are wrong on the merits.
Palestinian activist says UK ‘betrays democracy’ by continuing to back Mahmoud Abbas
A Palestinian political activist has accused Britain and other Western governments of “betraying Palestinian democracy” by continuing to treat Mahmoud Abbas as the legitimate leader of the Palestinian people.

Samir Sinijlawi, an East Jerusalem-born activist and former Fatah youth figure, made the comments at an event at JW3 in north-west London, where he warned that the lack of democratic renewal in Palestinian politics was “dangerous for Palestinians and for Israelis”.

Speaking at Emerging Partners: Perspectives of a Palestinian Insider, Sinijlawi said: “Each leader of yours, when he hosts Abbas and receives him as a legitimate leader of the Palestinian, he is betraying the Palestinian democracy. He’s betraying everything that I am fighting for.”

He added: “We deserve democracy. You cannot tell us that democracy is good for you… and it’s not good for us.”

The event, for which Jewish News was a media partner, brought together organisations including We Democracy, UJS, Progressive Judaism, Yachad and the New Israel Fund, and was chaired by Sunday Times journalist Josh Glancy.
Aizenberg: Hamas Confirms: October 2023 IDF Strikes on Homes Targeted its Commanders
In October 2023, Israel’s opening air campaign in Gaza was often characterized as indiscriminate, with family homes struck and incidents catalogued as “civilian-only.” That conclusion rested on a faulty assumption: absent proof of combatant status, the dead were treated as civilians. In Gaza’s operating environment, where Hamas and Palestinian Islamic Jihad (PIJ) dress in civilian clothing for combat, use private homes for weapon storage, as their leaders admit, as well as for command centers and tunnel shafts, that assumption was always going to misclassify outcomes.

Airwars is an NGO that catalogues fatalities in conflict and connects them to specific airstrikes. Its methodology in Gaza also defaulted to treating all those killed as civilians. Since Hamas hides its losses as a matter of policy, and Gazan residents also avoid disclosing combatant deaths, it follows that Airwars would classify the large majority of attacks as civilian-only. This produced the absurd claim that 96% of 606 assessed IDF airstrikes in October 2023 killed only civilians, which in turn fed the broader allegation that the IDF was deliberately targeting civilians and reinforced genocide claims.

That record is now changing. As Hamas and PIJ release martyr notices, often identifying commanders, many October strikes can now be reexamined in light of new disclosures. Incidents once cited as evidence of indiscriminate bombing are now being shown to have killed commanders located in residential structures. Civilian casualties remain and must be accounted for, along with the fact that Hamas and PIJ, by strategy, do not operate from traditional military bases. But the emerging evidence directly challenges the claim that these strikes lacked legitimate military targets and calls into question a methodology that defaulted to “civilian-only” in a context where combatant status was systematically concealed.

The following examples focus on strikes on family homes that were originally labeled “civilian-only” but are now shown to have killed commanders. They represent just a small sample of what has since been disclosed.

Tuesday, May 05, 2026

  • Tuesday, May 05, 2026
  • Elder of Ziyon


Ask most Americans what the Bill of Rights is and they will tell you it is a list of things the government must protect — free speech, due process, protection against unreasonable searches. Ask them what obligations the Constitution places on citizens and the list seems thin: paying taxes, jury duty, the draft when it existed. If there is a covenant, there must be obligations on both sides. So what are Americans supposed to do to hold up their end?


The Constitution does ask Americans for things, though not explicitly — the obligations are implied by the architecture rather than enumerated in the text. At the epistemic level, the Constitution presupposes a citizenry capable of self-governance, which is not a natural condition but one achieved by study and participation. Jefferson understood this clearly: “If a nation expects to be ignorant and free, in a state of civilization, it expects what never was and never will be.” The ignorance he was warning against was the civic ignorance of people who have inherited the covenant’s protections without understanding what the covenant requires of them in return.

Americans are expected to vote — but to do that meaningfully they must be informed enough to engage in the associational life that Tocqueville identified as the actual machinery of self-governance.

The Declaration and the Constitution assume that every person has dignity and must be treated as such, and that obligation falls on citizens as well as governments. “Endowed by the Creator” means the rights precede the state — which means the people must treat each other as bearers of those rights, not only demand that the government do so. That requires engaging in good faith with people who disagree, subjecting your own positions to genuine scrutiny, and treating the argument process as something that constrains you rather than something you are trying to win.

And at the deepest level sit constitutive obligations — the ones the covenant member owes not to any particular institution but to the framework itself: maintaining the conditions under which other citizens can fulfill their obligations, ensuring that the covenant’s promise of genuine membership is real for everyone who has accepted its terms, holding the covenant to its stated standards even when that is personally and politically costly.

Most of the current damage to American civic life is happening at the epistemic and constitutive levels — in the domains no law can reach, in the space between the legal floor and the ceiling of full covenant membership, where the law was never supposed to go and cannot repair what is breaking. We have forgotten what we owe.


There is a structural reason why the obligation side of citizenship has atrophied while the rights side has grown. Democratic politics has a built-in incentive asymmetry: demanding rights wins votes, demanding obligations loses them. The politician who promises to expand what citizens receive will reliably outperform the politician who reminds citizens what they owe. The incentive corrupts the political class’s communication before anyone consciously decides to be dishonest — rights-language is rewarded, obligation-language is punished. Over decades, the vocabulary of citizenship contracts to the language of entitlement, and the vocabulary of obligation quietly disappears.

There are exceptions worth naming. Kennedy’s 1961 Inaugural Address was striking not only for what he demanded but for his clarity that people should expect no concrete benefit in return: “Ask not what your country can do for you — ask what you can do for your country….With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land we love.” Roosevelt’s Fireside Chats tried to unite Americans to cooperate through both the Depression and a world war. Both understood that the covenant requires something from citizens that cannot be purchased or legislated. That understanding is largely absent from contemporary political leadership.

Civics education was supposed to resist this atrophy. At its best it was the formal mechanism by which each generation of native-born citizens was introduced to the covenant they had inherited — not just its protections but its demands, not just what it gave them but what it expected in return. It has all but disappeared due to a convergence of failures from opposite directions. Standardized testing squeezed it out by rewarding only what could be measured in math and English scores; civics value shows up in behavior years later, not in next semester’s results. The political left found the traditional civics narrative — America’s founding, its greatness, its heroes — uncomfortable and politically inconvenient, and rather than reform it to incorporate honest accounting of the covenant’s failures, delegitimized the narrative entirely. The political right found honest accounting of those failures threatening to its preferred story, and replaced civics with pageantry — celebration without examination, patriotism without obligation. Both destroyed civics from different directions; neither transmitted the covenant.

The result is a citizenry that relates to its government the way a consumer relates to a service provider. The government delivers, the citizen receives, and the only question worth asking is whether the delivery is satisfactory. Obligations feel like interruptions. Jury duty is resented. Voting is optional. Writing to a representative is something other people do. The covenant’s demands, which always depended on civic culture rather than legal compulsion for their transmission, have simply ceased to be transmitted.


A little reflection shows that obligations are not foreign to Americans — they simply operate closer to home. We are obligated to our families, to our friends, to our coworkers, to our local communities. We volunteer for charitable causes and neighborhood watches and emergency services and school PTOs. These are covenants operating at intimate scale: the unstated but very real agreement that if we expect to be helped when times get rough, we are also expected to help others when things are hard for them. Marriage is an explicit covenant. The neighborhood watch is an implicit one.


What this reveals is a set of concentric circles of obligation, outward from family to neighborhood to community — and the national covenant sits at the outermost ring, not qualitatively different from the others but more abstract, more demanding, and far easier to ignore.

Beyond the community sits the city or state covenant — the obligations that come with belonging to a specific place and its particular institutions. Further out sits the national covenant: the most abstract and the most easily deferred. These covenants differ in scale and specificity, not in kind. The obligations of family are highly specific, immediately legible, enforced by proximity and love and daily contact. The obligations of national covenant are abstract, enforced only by civic culture and the citizen’s own sense of what membership requires. This is why the national obligations are the most commonly neglected — they carry the least immediate consequence for the individual who ignores them while producing the greatest long-term damage to the covenant everyone depends on. If one person ignores the national covenant, there is no noticeable impact. When everyone shirks the responsibility, the national covenant can fail catastrophically.

Beneath all covenants, at the foundation rather than the outer ring, sits the dignity floor: what you owe persons prior to any covenant, the non-negotiable minimum that no covenant may breach. You do not need to be in a family covenant, a community covenant, or a national covenant to owe another person basic recognition of their inherent dignity. That obligation precedes every other; the covenants above it specify what more you owe within particular relationships without replacing or overriding the foundation.


Beneath the covenantal obligations — beneath the national, the civic, the communal — sits something the covenant cannot create and cannot replace: personal integrity. This is the capacity to be the same person in private that you present in public, to mean what you say when you say it in the presence of witnesses, to feel the weight of a commitment not because someone is watching but because you understand yourself to be someone who keeps commitments. The covenant presupposes this capacity. It cannot install it.


Washington understood the problem with uncomfortable clarity. Where, he asked in his Farewell Address, is the security for property, for reputation, for life, if the sense of religious obligation deserts the oaths that courts of justice depend on? He was asking what makes a person keep faith with a commitment when breaking it becomes convenient — and his answer was that religious obligation, the sense of a witness who cannot be deceived or evaded, was what reached that space. The problem is real. Washington was describing what happens when the person in front of you can calculate, coolly and correctly, that defection costs less than compliance.

No framework fully solves this. A person entirely without conscience will defect from a covenant as readily as they will lie under oath. The Quakers understood this better than Washington did: their refusal to swear oaths rested on the argument that a person of genuine integrity needs no special invocation, because their ordinary word is as binding as any sworn statement. The oath-to-God mechanism, on this view, is weaker than it appears — it creates a two-tier system of trustworthiness, implying that statements made without it are less reliable, rather than demanding that every statement carry the same weight.

What the covenant can do — what it does, at its best — is create the conditions under which integrity is more likely to develop and be maintained. The repeated public commitment; the community that witnesses and holds you to what you said; the constitutive act of entry that makes defection visible as self-contradiction rather than mere rule-breaking: these are not substitutes for integrity, but they are the environment in which integrity forms. This is why Washington’s concern, though genuine, pointed to a problem already present in covenantal structures millennia before the American founding. The Sinai covenant did not assume its members were already righteous. It assumed they were people in whom righteousness could be cultivated, given the right framework of obligation, community, and repeated public affirmation.

Integrity, then, is the unlegislatable prerequisite. It is not a covenant obligation in the sense of something you owe the framework from the outside; it is what makes you capable of having obligations at all. A citizenship built on rights and obligations, but populated by people who treat their commitments as costs to be minimized when no one is watching, is a citizenship that will collapse into the forms of the covenant without the substance — the correct words at the investiture, the ballot cast with no thought behind it, the hand over the heart during the anthem while calculating what can be extracted from the system before someone notices. Adams was right that the Constitution was made for a moral people. What he left implicit, and what Washington named, is that morality in this sense is not a policy position or a religious affiliation. It is the condition of meaning what you say.


Rights and obligations flow in opposite directions through this structure, and the difference matters for understanding what the covenant asks of citizens at each level.


Rights flow downward. The Declaration establishes the moral premises at the highest level of abstraction — all men are created equal, endowed with unalienable rights, government exists to secure these rights and derives its just powers from the consent of the governed. The Bill of Rights translates those premises into specific, enforceable, constitutive commitments at the federal level. State law then builds specific rules and implementations above that federal floor, and the individual receives, at the end of this chain, specific protections that constrain what any level of government may do to them. The further down the chain you go, the more specific and legally enforceable the protection becomes — the federal level is moral and principled, the state and local level legal and specific.

Obligations flow outward. The individual bears the most concrete and immediately legible obligations at the family level, where the covenant is intimate and the consequences of breach are felt immediately by people whose faces you know. Moving outward through community, city, state, and nation, the obligations become progressively more abstract, harder to fulfill through daily action, and easier to defer. The national obligations — accepting electoral outcomes, supporting the institutions that constrain all parties including your own, maintaining the framework even when it produces results you oppose — are the hardest to hold because no one is there to notice when you drop them, and the ones that matter most for whether the covenant survives.

Kennedy understood this asymmetry and named it directly. His Inaugural Address asked Americans to act without expectation of personal reward — not because sacrifice is intrinsically noble but because the national covenant’s obligations are too abstract to carry their own enforcement. Only citizens who understand what they owe and choose to honor it anyway can sustain what no law can compel. No president since has stated this as plainly.


At this moment, covenantal civic behavior — the daily, unglamorous practice of honoring obligations that no one can compel — is degrading, not disastrously and not irreversibly, but measurably. Each generation that fails to transmit the covenant’s obligations makes the following generation’s transmission harder. Each breach that goes unaddressed normalizes the next.


The rest of this essay is available to subscribers on Substack and will be seen in my forthcoming book. 



Buy EoZ's books  on Amazon!

"He's an Anti-Zionist Too!" cartoon book (December 2024)

PROTOCOLS: Exposing Modern Antisemitism (February 2022)

   
 

 

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