The Wild Orchid of Buffalo Point

 

When I was starting out in the world of wild orchids I had heard about an orchid that could be found only in one place in Manitoba—Buffalo Point.  And I had a cottage there. What luck!  But it took me a few years to find it. I even enlisted the help of my sons. I had to bribe them of course. I promised them a magnificent reward of $5 to the son who found them. But all to no avail. They never found them. Neither did I. At least I never found them until I got help. Friends gave me instructions on where they had been found. What a treat when I finally found them.

This year after my second trip to the Tall Grass Prairie When we got back to Buffalo Point I could not wait to see the Small Purple fringed orchid (Platanthera psycodes). Conditions were absolutely ideal for photography. There was no harsh sun, no wind, and not bugs! And I was ready with my new tripod quick release that did not creep! Most of the flowers were in very good condition. One  even had a spider on it waiting for prey. I had not even noticed it at first.

Of special note and excitement one specimen was white and purple! Imagine that a purple-fringed orchid that is mainly white. wonders never cease in the world of wild flowers.  I just kept shooting images. I think I got my very best images of this orchid ever! I was a happy guy.

Walking group walks Tall Grass Prairie

 

Chris and I drove to Tall Grass Prairie to meet our senior’s walking group. We would be walking in “my territory” and I could not miss this. On the way in we saw  a gray wolf standing majestically right beside the road. This was a very exciting find.

We met the group at the Loewen interpretive Center then drove out to the Agassiz Trail where we went for a walk and I acted as the interpreter since I knew the place better than most or all of our walkers. We saw many wild flowers including the following: Western Wood Lily, Bergamot, Harebell, Black-eyed Susan, Western prairie fringed orchid in a spent condition, Common milkweed, Swamp milkweed, Camas, Thistle, Meadow Blazing Star, Purple Prairie Clover, and Culver’s root(at the interpretive Centre wild flower garden).

 

Culver’s-root (Veronicastrum virginicum)is a a provincially threatened plant found in Manitoba, Ontario, Nova Scotia and in 36 American states. It has been declared “a threatened speices under the Endangered Species Act of Manitoba.This plant reaches its northwestern limit in southern Manitoba near the Minnesota border. According to the Manitoba Conservation Data Centre considers Culver’s-root to be very rare in Manitoba (S1). In Manitoba, much of Culver’s-root habitat has been lost or fragmented by conversion to agriculture. Current threats include road allowance maintenance such as mowing and herbicide spraying, grazing by deer and picking or digging. Culver’s-root was listed as threatened in 2001 by regulation under Manitoba’s Endangered Species Act. To survive its habitat much be protected. That means farmers must to some extent back off. I think this would be well worth it.

I was particularly pleased to find a Fritillary butterfly enjoying the nectar from a Meadow Blazing star while I enjoyed the beauty of the two together.

 

 

Impressionism: Art of the imperfect

Claude Monet: Rising Tide at Pourville (1881)

I have been blogging lately about a Japanese philosophy that goes by the name of Wabi-Sabi. It celebrates impermanence, the here and now. Is this not exactly what impressionism does too? Both disciplines found truth and beauty in the ordinary, mundane, and fleeting experiences that traditionally had been discarded as of no consequence. The Impressonists, like practitioners of Wabi-Sabi knew better.

 

 

Pierre-Auguste renoir: Still Life with Blue Cup (1900)

I recently attended a wonderful exhibit at the Winnipeg Art Gallery, it displayed magnificent works of art by expressionists and others from its own collection, temporarily loaned works, and a large number of works owned by the Brooklyn Museum. Often hyped,  exhibits splash prominent names of artists but deliver a paltry plate of vittles. This was not like that. I am no expert, but I thought it was an outstanding display of modern art.

 

Henri de Fantin-Latour: Bouquet of Mixed Flower with Zinnias and Dahlias  in a Bowl (1865)

The exhibit was called, French Moderns: Monet to Matisse, 1850-1950 and contained works of arts from many of the great artists of the 19thand 20thcenturies including Cezanne, Monet, Degas, Manet, Renoir, Matisse and many more.

 

Cherish the Old

 

This old building, I found in western Manitoba,  was one of my favourites until it sank into this pond.  I thought it was beautiful. Until then I enjoyed it. Joy can be short-lived, but that does not make it less real.

Wabi-sabi is a philosophy that is a determined opponent  of  soulless consumption.   It resists consumer society that insists always on something new. It cherishes the old. It reject  the modern fetish of the new. It accepts  the old for what it is—something of lasting durable value, even where the outer appearance is shabby is worn. The real value of the thing remains. It is what endures, no matter what blows are suffered upon it. Until it disappears that is.

It is only the dull, shallow, and shabby who no longer appreciate old thing or old people. People who are swindled by the temptation of shiny appearances, baubles in other words, are the same ones who can no longer recognize true value. There is an enduring value in things that the genuine conservative wants to preserve. The conservative wants to conserve the valuable no matter how old or no matter how likely to decay and die.

Those who don’t see the enduring value think that time spent on repairing, protecting, or restoring is time wasted. So often in today’s shallow world as soon as something is apparently not working as well as it should it is discarded. Not only is that wasteful, it is foolishness. The person of Wabi-Sabi cherish  what is of enduring value.

Wabi-Sabi Revisited

This is one of my favourite old buildings. It is located near Beausejour Manitoba.  A number of months ago I wrote about a new philosophy I had discovered.  Well to me it was new, but it was really an old philosophy. The philosophy is called Wabi-Sabi and it has found a congenial home in Japan, the same country that brought us forest bathing. More on that another time. Wabi-Sabi is a philosophy of genuine conservatism—not the shallow rancid kind practiced by some modern politicians of the right. Wabi-Sabi cherishes what has stood the test of time, even though it is already decaying. Nothing lasts forever, but we should embrace the good while it lasts and then give it up with regret, but understanding.

Wabi-Sabi is a philosophy that accepts impermanence and even celebrates it. Like buildings that are collapsing into decay. Or old vehicles or other instruments.  Even old people are embraced and appreciated for what they can bring, even when it is less than they could bring at one time.

Wabi-Sabi rejects the current relentless pursuit of the new in favor of cherishing instead the old, which is still valuable. Like all good art Wabi-Sabi finds and then celebrates the extraordinary that can be found in the ordinary, provided one has the eyes to see. Or has the mind to see. Common everyday things can have a startling beauty if one is alert. One must be alert for the marvellous as otherwise it might pass one by.

 

I think Wabi-Sabi fits in well with my search for moral humility. One can forsake the hyper-beautiful in favor of a quiet beauty that stills the soul rather than puffing up the chest. It is modest or humble.

Early on in photography, I saw images by photographers who found beauty in the mundane even if they had never heard of the philosophy of the Wabi-Sabi. Freeman Patterson is one of my favorite photographers and I think he exemplified this approach. I remember the first time I saw his photographs of collapsing buildings in South Africa and was amazed at the beauty he found there.  I am nowhere near the photographer that Patterson is, but I have caught on to the beauty in the ordinary even if I fail to match his skill in displaying it. But I try. And, of course, I am not perfect, and never will be. The perfect is the enemy of the good and sometimes even of the one who strives for beauty.

 

One artist who appreciated the beauty of the flawed was Leonard Cohen. Remember the line from his song,

 

Ring the bells that still can ring,

Forget your perfect offering

There is a crack in everything

That’s how the light gets in

 

Too often who seek perfection are continually dissatisfied with the good. What a pity. The good is good enough.

Life is always frayed and if you don’t like the untidy ends you don’t love life. You love death instead.  The art, the photography, I am interested in sees beauty and truth in such rough timber, for as Shakespeare said, we are made of such rough timber. Art that is perfect is too often lifeless.  By definition the ideal is not alive. The ideal can inspire us, but it does not keep company with us. This is the art of the rough.

Recently on the radio I heard a Broadway musical star talk about her “dream home” that she had bought in the country.  She said she loved that it was 100 years older than she was.  It was more than 150 years old. Not old for Europe where such homes are appreciated, but very old here in North America. She also loved that it had its original floors. She said she loved to walk barefoot on that floor, especially on the “uneven floor.”  She loved the flaws. I love flaws. Of course, some say I love flaws because I am so deeply flawed. Maybe they are right.

 

Establishment of Religion

Recently I posted about the establishment of religion clause in the US. We don’t have such a clause in our constitution but we do have a clause guaranteeing religious freedom, which has been interpreted to include freedom from religion.

I like the English philosophers who often went by the name of liberals.  Today, liberalism is a bad word in many circles—particularly in the United States. I find it very congenial. I am not talking about the Liberal party in Canada or the Democratic Party in the US. I will leave that for another day. I am talking about small “l” liberalism.

I think the philosophy of liberalism was started in England by John Locke, who lived mainly in the second half of the 17thcentury. That’s a long time ago, but I think its important. Locke’s ideas were borne in the crucible of English politics during this time. That history had important effects on liberalism. And it is important today, though too often forgotten.

The Reformation and the problem of religious minorities was central to Locke’s political philosophy because those were the burning issues (literally burning issues) of his times. By the 1680s there was clear political unrest in England. Until then this was not an issue all values were shared because everyone in Europe was a Roman Catholic. Until then the issue of minority rights did not arise for there were no minorities. After that political theorists had to figure out how can we live in a society together when we don’t all share the same values? We are still trying to solve that problem.

The religious wars of the 17thcentury were incredibly bloody and Locke and the liberals did not want to see them repeated. In the 21stcentury we should be no less vigilant.

2 years ago, Chris and I attended a lecture at the University of Manitoba by Professor Steve Lecce. I have often thought of what he said. He said, that the key question of modern and contemporary political theory is, according to Lecce, “How should we live together in society when we don’t all share the same values?”

According to traditional liberals, the state is not an instrument for pursuing common goals, but rather an institution that allows each of us to pursue our own personal goals while living in society with those who have different objectives. Where values diverge, as they now inevitably do in any post Reformation society and in particular in modern societies that include immigrants from around the world, how can we live together in peace and harmony without resorting to might is right or without resorting to the ability of the majority to dominate? Liberals say that there are some things the majority or the powerful should not be able to do. Instead we will have a method of settling disputes fairly. The state in such circumstances has to be like a referee or umpire. That is why the state must remain neutral between religions for example. It should not assist one religious group to establish its religion over others.

This was very important in the Reformation when religious freedom was the critical issue of the time. It is still important. It is particularly important in places like Steinbach where religion is very important. The Reformation splintered the dominant religion and cleared the way for new problems that were irrelevant before then when everyone agreed.

Until the Reformation a common religion bound us all so that this was not an important issue. Religion until then was the social glue that kept us together. After the Reformation, religion became an explosive issue that could blast society apart. And it often did. It still often does that. Before the Reformation religion was the basis of societal trust.  After the Reformation religion became an instrument of distrust. We still live in this post-Reformation world.

There were 2 possible solutions to this problem of religion after the Reformation:

 

  • A religion can be imposed by force or power to achieve religious unity. This was tried with great vigor in the religious wars of the 17th The result was great misery and abject failure. John Locke developed his philosophy just after those wars which were burned into his memory. Unfortunately, now many of those memories are vague or forgotten.
  • The second possible solution is the radical idea proposed by liberals like John Locke–toleration. That had never been tried before. It was truly deeply revolutionary. It is important to remember this when modern liberals are often seen as dull and boring theoreticians. In the 18thcentury this idea was profoundly revolutionary. Many hated the idea of tolerance because they saw it as capitulation to evil.  Liberals said we had to accept differences.

 

Nowadays toleration, a value that was revolutionary in its day, and I would submit, is revolutionary today, can seem like very thin gruel compared to the spicy virtues reflected by much more aggressive and powerful advocates like ISIS, Boko Haram, Donald Trump, and their ilk. It can seem wishy-washy just like–well—liberals. The liberals stand for permitting others to have their say. This is much less sexy than threatening to ban them, or build a wall to keep them out, or kill them. However, in a world charged with the most vicious of religious hatreds like that of Europe in the 17thcentury or our current world in the 21stcentury, tolerance is not wishy-washy at all. After all the 17thand 20thcenturies were the two most violent centuries in the past 500 years according to Steven Pinker. [2]Tolerance is the most vital of all the virtues! Liberals should step to the plate with vigor and confidence. Liberals actually represent our best chance for civilization to endure.  At least so liberals believe.  At least so I believe.

In the 17thcentury there were those who feared the worst from this revolutionary new idea of tolerance.  Would this not lead to the destruction of public morality?  Personal morality should never be permitted to undermine public morality, it was widely believed. This in fact is the essence of Conservatism! It is stillthe essence of conservatism.

It is still vitally important in a community like Steinbach today as I write.         Recently, our little community has been challenged by a young Lesbian couple who wanted the schools in our area to teach about all families and not ignore the diverse kinds of families like theirs. They want respect. They do not demand acceptance, but they want to be recognized. Many in my community–the modern conservatives–believe sincerely that this can lead to the disintegration of the modern family and with it our cherished western society. The conservatives don’t want to tolerate the lesbians. They feel that this will lead inevitably to the disintegration of all that they hold dear. This is classic conservatism.

Liberals challenge this view. Liberals hold that we can each freely have our own personal opinions and morality without challenging the social order or value of society. Let people disagree. We can all get along provided each of us accepts limits. We must tolerate each other even when we believe others are wrong. This will not destroy society. In fact modern liberals, like Justin Trudeau, believe that the diversity of modern society will strengthennot weaken society.

That means that we must put reasonable limits on our religious values too. We can hold them personally as much as we want, as vigorously as we want, but we cannot impose those values on others. The social value of imposing religious values was rightly discredited after the religious wars of the 17th century. We don’t want to go back there. That is why we in Steinbach must accept same sex marriage as a permitted alternative life style that must be respected, even it is not accepted. This respect will not destroy society it will strengthen it. To live in society we must respect others even when we disagree with them. That is why traditional liberals say that no religion should be established by the state. Everyone should be absolutely free to choose whatever religion they want, including no religion at all. Then we might be able to live together even when we have fundamental disagreements. If we learn tolerance we have a chance of living together. If we don’t we stand no chance.

Many people on the religious right today seem quite willing to permit a religion to become established by the state, provided of course it is their religion. Mennonites at one made a similar principle at the heart of their own position about religion and politics. They knew from profound personal experience how an established religion, such as the Catholic religion in their case, could be used against them to try to beat down their rights to practice their own religion. Nowadays, too many of Mennonites have forgotten this important lesson as they try to impose their own religious views on others. This is what they have done in Steinbach.

A good friend of mine said I must be “even-handed”. I agree. He suggested I had not considered those who advocate imposing Sharia law on us here in the west. Actually I have never encountered that, but if it happened here I would denounce it just as strongly. Muslims too must learn the benefits of tolerance. All of us must.

Dissenting Opinion in Supreme Court Ruling on Trump’s Muslim Ban

 

The dissenting opinion of Justice Sotomayor was strikingly different in every respect from that of the majority. I read somewhere that the other judges in the majority looked solemnly down when she delivered it in court. It was not kind to them.

First, she dismissed the Government’s claims that it had made a comprehensive examination of policies of other foreign governments to determine if they were interfering with America’s ability to measure the vetting process of foreign nationals. To her it was clear that its review was unimpressive.

Justice Sotomayor noted that there was ample evidence, dismissed by the majority, that Trump had clear animus towards Muslims. During the campaign Trump repeated on many occasions, that he wanted a complete ban on Muslims from entering the US, even after he was warned that such comments were unconstitutional. During the campaign, any suggestions that he tone down his rhetoric were dismissed as “political correctness.” He wanted to call it as he saw it and his supporters liked him for that. So he never disavowed his statements.

Just before issuing the Proclamation implementing the Muslim ban, Trump tweeted that the travel ban should be “far larger, tougher and more specific—but stupidly, that would not be politically correct.” Just after issuing the Proclamation, Trump retweeted 3 clearly anti-Muslim videos entitled “Muslim Destroys a Statute of Virgin Mary!” and “Islamist mob pushes teenage boy off roof and beats him to death!” and “Muslim migrants beat up Dutch boy on crutches!” Those videos were originally tweeted by a British political party whose mission is to oppose ‘all alien an destructive political or religious doctrines including ..Islam.” The videos were highly inflammatory and arguably misleading. For example, the person depicted in the video about the Dutch boy was not actually a migrant as alleged and his religion was not known. It is abundantly clear that Trump was driven by anti-Muslim feelings. He displayed them proudly.

Justice Sotomayor started her opinion by pointing out “The United States is a Nation built upon the promise of religious liberty. Our Founders honored that core promise by embedding the principle of religious neutrality in the First Amendment. The Court’s decision today fails to safeguard that fundamental principle. It leaves undisturbed a policy first advertised openly and unequivocally as a “total and complete shutdown of Muslims entering the United States” because the policy now masquerades behind a façade of national-security concerns. But this repackaging does little to cleanse Presidential Proclamation No. 9645 of the appearance of discrimination that the President’s words have created. Based on the evidence in the record, a reasonable observer would conclude that the Proclamation was motivated by anti-Muslim animus.  That alone suffices to show that the plaintiffs are likely to succeed on the merits of their Establishment Clause claim. The majority holds otherwise by ignoring the facts, and misconstruing our legal precedent, and turning a blind eye to the pain and suffering the Proclamation inflicts upon countless families and individuals, many of whom are United States citizens. Because that troubling result runs contrary to the Constitution and our precedent, I dissent.”

Justice Sotomayor analyzed the Establishment Clause in depth. That clause in the first Amendment of the American Constitution forbids government policies “respecting an establishment of religion.” She also stated, “The  ‘clearest command’ of the Establishment Clause is that the Government cannot favor or disfavor one religion over another.”  She added, “the Establishment Clause ‘forbids hostility toward any [religion] because ‘such hostility would bring us into war with our national tradition as embodied in our First Amendment.”

The Founders of the American republic had fresh memories of the religious wars of Europe with their incredibly bloody battles and they did not want to repeat what happened there.  As Sotomayor said, “government actions that favor one religion ‘inevitably’ foster ‘the hatred, disrespect and even contempt of those who [hold] contrary beliefs…Such acts send messages that they are outsiders, not full members of the political community.”

As Justice Sotomayor added, “To guard against this serious harm, the Framers mandated a strict ‘principle of denominational neutrality’…government should not prefer one religion to another, or religion to irreligion.’” There is no neutrality when the government’s ostensible object is to take sides.

To determine whether or not the plaintiffs proved an Establishment Clause violation the court should consider whether a reasonable observer would view the government action as enacted for the purpose of disfavoring a religion, no matter what its words said. Canadian courts usually say this by declaring that the court should look at ‘substance not form’. I would put it in the way a wise Canadian judge once put it: ‘you can call a jackass an eagle but that won’t make it fly’.  That is exactly what Trump did in her view. There was evidence before the court that Trump had asked his legal advisors to put the ban in such words that it would be legal. He wanted a Muslim ban, but he decided to camouflage it as based on territory rather than religion.

In order to determine such an issue it is permissible for the court to look beyond the fine words in the Proclamation to consider the circumstances in which it was issued. That meant the court should look at what the President and his advisors said in public, over and over again.

Justice Sotomayor went through a long analysis of numerous public statements Trump and his advisors made, and this made it absolutely clear what Trump’s actualintent was.  She said that the majority only looked at a few of his statements and a more complete review of those statements clearly demonstrated “animus toward Islam. The full record paints a more harrowing picture, from which a reasonable observer would readily conclude that the Proclamation was motivated by hostility and animus toward the Muslim faith.”

For example, in one speech Trump made in South Carolina he told a story about US General Pershing killing a large group of Muslim insurgents in the Philippines with bullets dipped in pigs’ blood, making it clear that such actions were needed to deal with Muslims who “hated us.” He actually repeated this story on a number of occasions. That is what strong leaders do.

Justice Sotomayor was not fooled. The Proclamation was driven by impermissible discriminatory anti-Muslim animus and not the Government’s asserted national security justifications. I would describe it this way: the Government can put lipstick on a pig, but it will still be a pig. Justice Sotomayor concluded, “The Proclamation rests on a rotten foundation…In sum, none of the features of the Proclamation highlighted by the majority supports the Government’s claim that the Proclamation is genuinely and primarily rooted in a legitimate national security interest. What the unrebuttable evidence actually shows is that a reasonable observer would conclude, quite easily, that the primary purpose and function of the Proclamation is to disfavor Islam by banishing Muslims from entering our country.”

This led Justice Sotomayor to her passionate and eloquent conclusion in which she described the First Amendment which guarantees religious freedom as follows:

 

The First Amendment stands as a bulwark against official religious prejudice and embodies our Nation’s deep commitment to religious plurality and tolerance.  That constitutional promise is why, [quoting from an earlier decision of the court] ‘for centuries now, people have come to this country from every corner of the world to share in the blessing of religious freedom…’ Instead of vindicating those principles, today’s decision tosses them aside. In holding that the First Amendment gives way to an executive policy that a reasonable observer would view as motivated by animus against Muslims, the majority opinion upends this Court’s precedent, repeats tragic mistakes of the past, and denies countless individuals the fundamental right of religious liberty.

 

In a previous case a judge of the U.S. Supreme Court had said, “State actors cannot show hostility to religious views; rather, they must give those views ‘neutral and respectful consideration.” That is what Trump and his officials and advisors should demonstrate. Clearly they did not.

As a result Justice Sotomayor said, “the majority here completely sets aside the President’s charged statements about Muslims as irrelevant. That holding erodes the fundamental principles of religious tolerance that the Court elsewhere has so emphatically protected, and it tells members of minority religions in our country ‘that they are outsiders, not full members of the political community’.”

Finally, Justice Sotomayor compared Trump’s actions to the shameful actions of the American authorities in the case of the Korematsu v. United Statesduring the Second World War. In that case the court considered the constitutionality of an Executive Order which ordered Japanese Americans into internment camps during World War II regardless of their citizenship because the need to protect against espionage outweighed the rights of Americans of Japanese descent even though there was little or no evidence that Japanese Americans were acting as spies or making signals to Japan. Instead the Court gave a pass to an odious gravely injurious Presidential order. Just as Trump did, the President at the time, invoked an ill-defined national security threat to justify an exclusionary policy of sweeping proportion. Justice Sotomayor said, “As here, the exclusion was rooted in dangerous stereotypes about, inter alia, a particular group’s supposed inability to assimilate and desire to harm the United States.” Many thought that in the intervening years America had done much to leave its sordid legacy behind. Sadly, Trump and his supporters made it clear that this was not the case. That legacy is very much alive.

Justice Sotomayor made it clear that unlike the majority of the Supreme Court, she did not tolerate this. As she said, “By blindly accepting the Government’s misguided invitation to sanction a discriminatory policy motivated by animosity toward a disfavored group, all in the name of a superficial claim of national security, the Court deploys the same dangerous logic underlying Korematsuand merely replaces one gravely wrong decision with another. Our constitution demands, and our country deserve a Judiciary willing to hold the coordinate branches to account when they defy our most sacred legal commitments. Because the Court’s decision today has failed in that respect, with profound regret, I dissent.”

Maybe you can tell. I much prefer the dissenting opinion to that of the majority of the US Supreme Court.

 

 

The U.S. Supreme Court and Trump’s Muslim Ban

 

On January 27, 2017, within a week of his inauguration, the American President Donald Trump tried to fulfill a very popular election promise to implement a “total and complete shutdown of Muslims entering the United States.”  That was one of his famous promises that he made during his campaign. This was all part of his design to “Make America Great Again.” He tried to fulfill this promise by issuing Proclamation 13769 that was swiftly turfed out by lower courts. Instead of appealing those decisions Trump came back with a new Proclamation 9645 in September 2017  that he himself called a “watered-down version” of his original proclamation that he actually preferred.

To those of us who always believed the United States was the epitome of religious freedom this was shocking. A number of Human Rights groups immediately launched legal action to stop the second Presidential directive as well and the case ultimately arrived at the U.S. Supreme Court. There were 9 judges who heard the appeal and 7 of them upheld the President’s proclamation.   While this surprised many, the opinions of the court are lengthy and complicated, and many judges weighed in, but I want to comment on the decision of the American Chief Justice Roberts speaking for a large majority of the court and an interesting dissent delivered by Justice Sotomayor. I will comment first on the decision of the majority and then the dissent.

Chief Justice Roberts pointed out that the proclamation claims to be seeking to improve vetting procedures for foreign nationals travelling to the U.S. by identifying ongoing deficiencies in the information needed to assess whether nationals of particular countries present a security threat. The American agencies developed a “baseline” for the information they required in order to confirm the identity of individuals seeking entry into the US and to determine whether those individuals posed a security threat.

The American agencies determined that 16 countries had deficient information sharing practices and presented security concerns as a result. During a 50-day period in which Homeland Security made diplomatic efforts to encourage foreign governments to improve their practices it determined that 8 countries remained deficient. Eventually Trump determined that 1 country had improved enough to be taken off the list.

The Proclamation placed varying entry restrictions on the nationals of 8 foreign states whose systems for managing and sharing information Trump deemed inadequate. Most of these countries were countries in which a majority of people were members of the Islamic faith.

The President’s directive caused all kinds of chaos and harm to people around the world since it was implemented without warning, catching travelers and their families unawares and stranded.

The State of Hawaii and 3 individual Americans with foreign relatives who were prohibited from entering the US, argued that the Proclamation violated the Immigration and Nationality Act (INA) and the Establishment Clause of the Constitution which prohibits the government from establishing or favoring any religion.

The majority decision was actually fairly straightforward. It held that the President is given broad discretionary authority to suspend the entry of “aliens” into the US. Courts should defer to the President who is given the power to suspend entry and for how long and under what conditions. The word “aliens” may seem harsh, but that it the wording in INA. It vests the President with “ample power” to do what he did.

The Supreme court noted that President Trump had first ordered Homeland Security and other governmental agencies to conduct comprehensive evaluation of every single country’s compliance with the information and risk assessment baseline and then based on that review he found that restricting aliens who could not be vetted adequately by American officials on account of failures of their own government, was in the national interest. The Proclamation made it clear that the conditional restrictions would remain in force onlyso long as necessary to address the identified inadequacies. Finally, the class of aliens identified were a group of people linked by nationalityand not religion.

The majority of the Supreme Court rejected the claim that the President’s statements showed that the President’s stated concerns about vetting protocols and national security were only pretexts for discriminating against Muslims. The Proclamation was expressly based on legitimate purposes so the court should not interfere with the President’s legitimate exercise of his powers under INA. It really was that simple in the view of the majority of the court.

All of that seems simple and almost unassailable. One might wonder what all the fuss was about. But wait until you hear about the opinion of the dissent. I will cover that in my next post.