Lex Anteinternet: Today In Wyoming's History: Sidebar: Confusing fi...

Lex Anteinternet: Today In Wyoming's History: Sidebar: Confusing fi...

Today In Wyoming's History: Sidebar: Confusing fiction for fact

Today In Wyoming's History: Sidebar: Confusing fiction for fact

Sidebar: Confusing fiction for fact

One of the things that's aggravating for students of history is the way that popular portrayals botch the depiction of the topic of their interest or interests.  Sometimes this is mildly irritating, and sometimes colossally aggravating.  This is just part of the nature of things, which doesn't make it any less aggravating, and this is just as true of Wyoming history and the depictions of Wyoming and its citizens as it is with any other topic.  I suspect that the residents or students of any one area could say the same thing.

Before I go further with this, however, I should also note that this blog is very far from perfect, and I don't mean to suggest otherwise. As a daily catalog of Wyoming's history it's doing okay, but even at that, it isn't anywhere near as complete as it should be, and with certain big events in Wyoming's history its grossly incomplete.  A blog of this type should allow a person to follow a developing story as it plays out, and so far, for the most part, this one doesn't do that, that well, yet.  It certainly isn't up to the same standard that the World War Two Day By Day Blog was before it sadly, and mysteriously, terminated on September 24, 2012.  It'll hopefully get better with time, and it's doing okay now, but it is an amateur effort done with very limited time, so it isn't as complete as it should be yet.  We can hope for better in the future, of course, and it is better this year as compared to last.  We can also hope that it gets more comments in the future, which would assist with making it more complete.

Anyhow, while noting that, it's still the case that there are a lot of aggravating errors and depictions out there.  Maybe this blog can correct a few of them, although with its low readership, that's pretty doubtful.  And people cherish myths, so that operates against this as well.

What motivated this is that I was doing a net search for an update of a recent entry here and hit, through the oddity of Google, a website devoted to the movie Brokeback Mountain, which I have not seen.  I'm surprised that there's a fan website devoted to the movie, which of course I have not seen, as I'm surprised by any fan movie site.  A movie has to be of massive greatness, in my view, before I can imagine anyone devoting a blog to it.  Say, Lawrence of Arabia, or a movie of equal greatness. There probably aren't a dozen movies that are that good.  

Anyhow, if a person wants to devote a blog to a movie they really like, but isn't one of the greatest movies of all time, that's their business, but there is a difference between fact and fiction. And the reason I note the site noted is that there's a page on the site the one I hit debating the location of the Brokeback Mountain. The blogger thought it was in one place, but cited author Larry McMurtry for another location.

Well, McMurtry notwithstanding, there is no Brokeback Mountain. The book and movie are fiction.  It makes no more sense to say that some mountain is Brokeback Mountain than it does to say that the Grand Tetons are Spencer's Mountain, unless the point was intended to be that some backdrop for a film was a certain identified location.  If that's the case, i.e., identifying an actual location, I get it, but that's not what they seemed to be debating.  I don't think the film was actually filmed in Wyoming, although I could be mistaken and perhaps some background scenes were (although I don't think so).  Of course, if I am in error, I'm in error, in which case they're trying to identify a location they saw in the film, and I'm off base.

Along these same lines, when the film Unforgiven came out, I went to see it.  The movie was getting a lot of press at the time, and it was hailed as great.  It isn't.  It's not really that good of a film frankly, and I didn't think it was at the time.  I think it was hailed as great as a major Western hadn't been released in quite some time, and it starred Clint Eastwood.  Eastwood has been in some fine movies to be sure, but he's been in some doggy Westerns also, and this one, while not a dog, wasn't great.

At any rate, while watching that film, I recall a young woman asked her date, several rows in front of me, where the town the film depicts, Big Whiskey, Wyoming, was located.  I thought surely he'd say "there isn't one," but, dutifully he identified its location, essentially morphing Whiskey Mountain, a mountain, into the fictional town.  Whiskey Mountain is a real place, but Big Whiskey, the town, is a complete fiction.  It doesn't even sound like the name of a 19th Century Wyoming town.  I don't know of any Wyoming town named after an alcoholic beverage, or even a beverage of any kind.  For that matter, I don't know of any named for anything edible or potable, save for Chugwater.  In the 19th Century, the founders of towns like to name towns after soldiers if they could, which gives us Casper, Sheridan, Rawlins, Lander and probably other locations.  

While on the topic of fictional towns, there's the fictional characters in them.  Big Whiskey, in the film, was ruled over by a well dressed tyrannical sheriff and a well dressed tyrannical Englishman, if I recall correctly.  Tyrannical sheriffs are popular figures in Western movies, and in recent years they're well dressed tyrants.  In quite a few films the tyrannical sheriff is the ally of a tyrannical (probably English) big rancher.

In actuality, sheriffs all stood for election in those days, just as now.  They often had a really rough idea of what law enforcement entailed, but they did not tend to be tyrannical.  They tended to be grossly overworked, covering huge expanses of territory.  They also probably didn't tend to be snappy dressers.  While some of them had been on both sides of the law, quite a few were Frontier types that fell into the job for one reason or another, like Johnson County's "Red" Angus or Park County's Jeremiah Johnson (the famed mountain man).  Sheriff's of that era tended to spend days and in the saddle without the assistance of anyone and often tended to resort to gun play, which average people did as well, but they did not tend to be agents of repression.  If they were, they would loose office pretty quickly.  Probably one of the better depictions of a Frontier lawman is the recent depiction of Marshall Cogburn in the Cohen Brothers version of True Grit.

The tyrannical local big rancher thing is way overdone as well.  The reason that there was a Johnson County War is that the old big landed interests were loosing control so rapidly, not because they were retaining it.  Films like Open Range, or Return to Lonesome Dove, which depict people straying into controlled territory are simply wrong.  The cattle war was more characterized by an ongoing struggle than Medieval fiefdoms.  There were some English and Scottish ranchers as well, but there were big interests that weren't either.  And the both sides in those struggles formed interests groups that involved lots of people, rather than one big entity against the little people, contrary to the image presented in Shane and so many other films.

As part of that, one thing that these period films never seem to get correct is that the West was a territory of vigorous democracy.  Yes, in Wyoming large cattle interests tried to squash the small ones in Johnson and Natrona Counties through a shocking armed invasion, but they also had to content with the ballot box. When things went badly for them in the Invasion, the legislature briefly turned Democratic and Populist.  Newspapers were political arms in those days as well, and they were often exceeding vocal in their opinions.  Their opinions could sometimes be shouted down, or crowded out, but the concept that some English Duke would rule over a vast swatch of territory unopposed is simply incorrect.  More likely his domain would be subject to constant carving up and the sheriff was less than likely to be in his pocket.

While on the topic of films, the way that characters are depicted, visually, is very often incorrect.  In terms of Westerns, to a large extent, films of the 30s and 40s depicted characters the way that film makers wanted them to look, films of the 50s the way that people thought the viewers wanted them to look, films of the 60s reflected the style of day, and so on.  It wasn't until the 1980s, with Lonesome Dove, that a serious effort was made to portray 19th Century Western figures the way they actually looked, with a few really rare exceptions.  Shane, which I otherwise do not like, did accurately portray the visual look of a couple of characters, the best example being the gun man portrayed by Jack Palance. Why they got that one correct, for the region, and few else, is a mystery.  The older film Will Penny did a good job in these regards.  The Culpepper Cattle Company is very well done..  In recent films, the film Tombstone was very accurate in terms of costume for the region it was set in, so much so that it received criticism for the odd dress styles it depicted, even though they were period and location correct.  Modern Westerns tend to botch this if set in Wyoming or the Northern Plains, and are almost never correct in these regards.

Hats get very odd treatment in this context.  From the 20s through the 30s, hats were fanciful in film, and didn't reflect what people actually wore.  In the 50s, the hats that were then in style were shown as being in style in the late 19th Century.  Only recently have historical films generally been correct, and they still hit and miss on films set in the present era.  A lot of movie makers can't tell the difference between Australian drover's hats and real cowboy hats, and would probably be stunned to find that a lot of cowboys look like they did over a century ago, to a large extent.

The expanse of territory is also routinely inaccurate in old and new depictions.  Film depictions of Wyoming either seem to think that Wyoming has the geographic expanse of Alaska or, alternatively, Rhode Island.  Distances seem to be rarely related to the period in which they are set, with some depictions set in the 19th Century seemingly thinking that a town was always nearby, while ones set now seemingly thinking there isn't one for a thousand miles.  Expanses in Wyoming are vast, but the state is not Alaska.  Conversely, ranch and farm geography isn't grasped at all, and frankly its forgotten by most Wyomingites, in a historic concept, now.  Up into the 1930s there were an increasing number of small homesteads, meaning the farm and ranch population, throughout the West, was much higher than it is now. 

Probably the single worst depiction of modern geography, geography in general and ranch geography, is the horribly bad film Bad Lands, a fictionalized account of a series of events that actually mostly took place in the Mid West but which ended in Wyoming, in reality.  In that film the teenage murderers are shown driving across the prairie and there's actually an absurd line about being able to see the lights of Cheyenne in the distance in one direction and some extremely far off feature to the north.  In reality, you can not drive a car, any car, across the prairie as the prairie is rough and cut with gullies, ravines, gopher holes, etc.  And there's a lot of barbed wire fences.  The thought, as the movie has it, of driving dozens and dozens of miles straight across the prairie is absurd.  Not quite as absurd as being able to see Cheyenne's lights from a safe vast distance away, however.  Cheyenne sits in a bit of a bowl in the prairie, and if you see its lights, you are pretty close, and if you are driving across the prairie, pretty soon you're going to be entering some ranch yard or F. E. Warren Air Force Base.

One of the best depictions of geography, however, comes in McMurtry's Lonesome Dove, which does get it basically correct, and which the film gets basically correct.  In the film, the cattle are driven across arid eastern Wyoming, which is actually correctly depicted as arid.  Film makers like to show Wyoming as being Jackson's Hole.  Jackson's Hole is Jackson's Hole, and while it is very beautiful, and in Wyoming, it's darned near in Idaho and most of the state doesn't look like that.

On the topic of land, a really goofball idea depicted in many, many, current depictions of Wyoming and Montana is that you can go there and buy a ranch. No, you cannot.  Well, if you have a huge amount of money you can, but otherwise, you are not going to.  In spite of this, films all the time have the idea that people will just go there and buy a ranch.  One episode of Army Wives, for example, had an episode where a Specialist E4 was going to leave the Army and buy a ranch.  Baloney.  Buying any amount of agricultural land actually sufficient to make a living on in the United States is extremely expensive, and you aren't going to do it on Army enlisted pay.  Specialist E4 pay wouldn't buy a house in a lot of Wyoming.  Part of this delusion is based on the fact that in Western conditions the amount of land needed to make a living on is quite large and Eastern standards, which most people have in mind, bear no relationship to this in the West.  Out of state advertisers sometimes take advantage of this ignorance by suggesting that people can buy a "ranch" in some area of Wyoming, by which they mean something like 20 to 40 acres.  That isn't a ranch in the working sense of the words by any means in that there's no earthly way a person could make a living ranching it ,or farming it, or even come anywhere close to making a fraction of a living wage.  I've run into, however, people on odd occasion who live very far from here but believe that they own a ranch, as they bought something of this type site unseen.  In one such instance a person seriously thought he would bring 100 cattle into a small acreage that was dry, and wouldn't even support one.  This, I guess, is an example of where a mis-impression can actually be dangerous to somebody.

On ranching, another common depiction is that it seems to be devoid of work.  People are ranchers, but they seem to have self feeding, self administering, cattle, if a modern ranch is depicted.  Ranching is actually very hard work and a person has to know what they are doing.  Even if a person could purchase all the ranch land and all the cattle they needed to start a ranch (ie., they were super wealthy), unless they had a degree in agriculture and had been exposed to it locally, or they had grown up doing it and therefore had the functional equivalent of a doctorate in agriculture, they'd fail.  This, in fact, is also the case with 19th Century and early 20th Century homesteads, the overwhelming majority of which failed.  People who had agricultural knowledge from further East couldn't apply all of it here, and often had to pull up stakes and move on.  And, often missed, it took a lot of stuff to get started.  One account of a successful Wyoming 19th Century start up homestead I read related how the homesteader had served in Wyoming in the Army for years, specifically saving up his NCO pay and buying equipment years before he filed his homestead, and he still spent a year back east presumably working before he came back and filed.  J. B. Okie, a huge success in the Wyoming sheep industry, worked briefly as a sheepherder, in spite of being vastly wealthy, prior to coming out well funded to start up.  Many of the most successful homesteaders, but certainly not all, had prior exposure to sheep or cattle prior to trying to file a homestead.

On erroneous depictions, one particularly aggravating one is when films attempt to depict what they think the regional accent is.  There is a bit of a regional speech pattern, i.e, an accent, but it's so rarely done accurately that it shouldn't be tried.  For the most part, native Wyomingites have the standard American Mid Western accent, but they tend to mumble it a bit.  That sounds insulting, but it isn't meant to be, and Wyomingites are so attuned to it, as are rural Coloradans and Montanans, that they generally cannot perceive it.  I'm from here, and no doubt I exhibit that accent.  Most people don't recognize an accent at all, and it takes a pretty attuned ear to be able to place it, although some people very definitely can.  I can recall my father having told me of that having occurred to him on a train in the 50s, and I've had it happen once in the 1980s.  In my father's case, the commenter noted that he must be from one of the Rocky Mountain states.  In mine, I was specifically asked by a fellow who had worked for the Park Service for decades if I was from the West Slope of Colorado, as many park rangers were and I had the same accent.  Most Wyomingites, at some point, probably get a puzzled question from somebody about where they are from that's accent based, but the questioner never reveals that.  It's a regional accent, so the best a person can do is tell that you are from rural Colorado, Wyoming, or Montana if they know what the accent entails, or that there even is one.  Film makers, who must be aware that there is an accent, occasionally try to insert one in a modern Western, but when they try it they present a bizarre laughable accent that doesn't occur anywhere on the planet.  Years ago, for example, there were advertisements on television here for the Laramie Project, which is another film I haven't seen, and which I couldn't have watched due to the horribly bad efforts an accent that the filmmakers were attempting. We do not drawl.  We speak more like Tom Brokaw, but perhaps with a bit of mumbling that we don't recognize as mumbling. 

I've read that Irishmen find American attempts at an Irish accent hilarious.  Some English attempts at an American Mid Western accent are really bad.  Our accent here is fairly rare, and there's no way that they're going to get it right, and they ought not try.  By not trying, they're closer to the mark.

Lex Anteinternet: Honesty and suffering Wyoming.

Lex Anteinternet: Honesty and suffering Wyoming.

Honesty and suffering Wyoming.


I should note here that I'm cynical about politicians and politics once a person leaves the local realm.

Now, I don't feel that way about politicians at the local level.  The ones I've known personally were genuinely engaged and had entered into politics as they had real concerns about their communities, or schools, etc.

And, of the few state legislators I've known, most fit that same description.

Theodore Roosevelt, long before he ever ran for the Oval Office, once rebuked a reporter for suggesting that he might some day occupy it.  In doing so, he stated that a person must never tell a politician, which he already was, being in the New York Assembly, that he might some day be President as he'd quit being his natural self and alter positions so that he could obtain that goal.  

There's really something to that.

Harriet Hageman is in the category of politicians I've met and sort of once somewhat knew.  

During the recent race, I was frankly shocked by a lot of her conduct, which I at first attributed to her simply wanting to be in Congress. Since that time, I've come to wonder if in fact she may believe the positions she's taking, in which case that's scarier yet.  That would likely mean that of our three person Congressional delegation, she's the only true ideologue, and not in a good way.

Back in April, Harriet Hageman spoke in Powell and made this statement:

I’ve really got a dog in this hunt, I’m from Wyoming. My family’s from Wyoming … Wyoming is my passion. The way that I put it is that when Wyoming prospers, my family prospers. But when Wyoming suffers, my family suffers.1

That's the very first thing I've seen attributed to Hageman which would give a person a reason to vote for her.  That same reasoning applied to the primary candidates who ran against Cheney when she first ran, and won, which of course means that a lot of the people who might find this view appealing now, apparently weren't all that worked up about it back when, including Hageman who at one time supported Cheney.  None of which means that it isn't a good point.

Mind you, there are a lot of reasons not to have voted for Hageman, although most Wyoming voters who participated in the off year election did. The big reason for that is that most Wyoming voters bought the Trump lie that didn't sell nationwide this election, that the election was stolen.  

Wyoming's voters, frankly, have been buying a lot of cheap fibs and obfuscations in recent years, so perhaps we shouldn't be too surprised.

So we should hope that Hageman really means what she says, and that she remains capable, as an attorney should be, of analyzing the facts.  Given her age and status, she won't be personally culpable for failing to do so.  I.e, if what she has been selling turns out to be a bill of goods, well she'll go on to retire and not bear the brunt of it.

Hageman says she has a dog in the "hunt" as she's from here and her family is too.  And she is from the Ft. Laramie region and her family is here, in agriculture, although unlike those of us who have kids who to worry about for the future decades hence, she has no children, so that's really worrying about her extended family.  I have no reason to believe that she doesn't genually bear them in her heart.

In any event, however, worrying about what happens when Wyoming suffers means, more than anything else, looking at the world honestly, and not at some romanticized past that never existed and which, to the extent it did, is evolving.

In 1960 Harold Macmillan, the Prime Minister of the United Kingdom, addressed the reality of the state of British colonialism to the South African parliament, stating:

The wind of change is blowing through this continent and, whether we like it or not, this growth of national consciousness is a political fact. We must all accept it as a fact, and our national policies must take account of it. 

Macmillan was right, and there was no holding back the change those winds brought.  But he had a concern beyond that, and stated:

As I see it, the great issue in this second half of the twentieth century is whether the uncommitted peoples of Asia and Africa will swing to the East or to the West. Will they be drawn into the Communist camp? Or will the great experiments of self-government that are now being made in Asia and Africa, especially within the Commonwealth, prove so successful, and by their example so compelling, that the balance will come down in favour of freedom and order and justice?

Not everyone was willing to accept the storm that had arrived.  Ian Smith, the Prime Minister of Rhodesia, did not, and took his country out of the British Empire.

Rhodesia no longer exists. Zimbabwe, a wreck of a country, exists in its place.  Many of the departing African colonies have had terrible post-colonial histories, but Zimbabwe has one of the worst.  It's story is complicated, but in part that disaster can be put at Smith's feet.  MacMillan proved correct, Smith's actions gave strength to Marxist revolutionaries, who won, and who effectively destroyed the country's economy.

Elections have consequences, as they say, and so does ignoring reality.  Wyoming has a lot of going for it, but it doesn't control every trend in the United States or globe.  Every time somebody says "electric cars will never work here", they cast a vote for fantasy.  That's a minor example, but it's a relevant one.  Harriet Hageman claimed, back in April when she gave her speech in Powell, that her first act in Congress would be to introduce a bill requiring the United States to use American energy.


Well fine, pass that bill (it won't pass), but what she means is almost certainly petroleum oil and coal.  California, with a population dwarfing ours, is already legislatively phasing out the use of petroleum.  Congress isn't going to be able to mandate a change in course that's already been taken, and not just here, but all over the globe and in the hearts of minds of consumers.

Wyoming has a lot going for it economically, and a lot of that predates its oil and coal history.  But will it value it, or will it insist that we return to the 1980s and expect others to go along?  I fear the latter is almost certain.

In addition to that, when Hageman claimed nativist grounds for people to vote for her, she ironically pointed out something that's very much impacted our recent political history.  Yes, Cheney was not from Wyoming but John Barrasso isn't either.  Foster Freiss, whom the far right here adored, very much was not.

Nor are a host of Wyoming political figures, some of whom are angry relocates from points further east.

The point isn't that you have to be born here to win elections or to run, but rather this. We should be very careful about taking our political views from out of state imports, whose presence is usually temporary.  In recent years, particularly in the COVID era, we've received a lot of new people, but the backstory is a lot of them leave pretty quickly.  The myth of Wyoming is that "everyone is so friendly", which isn't really true.  It's easy to mistake politeness and curiosity for friendly.

Wyoming is a hard place to live and work.  A lot of people flood in when the price of oil is high, and then hang for a while when it drops until they chase the dollar somewhere else. A lot of those people bring their views, often from the west of the Missippii, south of the Picket Wire region, and that temporarily impacts views here. Freiss, when he ran for office, had a campaign style that somewhat resembled something out of 1970s Alabama, for example.  When they leave, that view usually goes with them.

Likewise, Wyoming throughout its history has had influxes of outsiders, people born well outside the region, who prove to be temporary.  Nice summers are attractive at first, but long winters, no services, and the howling wind take their toll after a few years, and they move on. Something like 50% of people who move here just to move here move on in less than a year.

At the end of the day, Wyomingites, those born here who stayed, and those who moved here, mostly from neighboring states that have a lot of the same character, are invested in the state in ways that others aren't and want its character preserved. That means its entire character.  You can't be the Congressman from the Oil Industry, or the House member from Coal, or the Representative from farmers in Ft. Laramie.  It's the whole smash, and those who have lived and endured here, rather than those taking up temporary residence of a fictional Wyoming that exists only on Yellowstone or Longmire, do have opinions that matter more than those moving through.

That means being honest.  Honesty starts with being honest to yourself first, and then to everyone else.  It's a character trait that's really departed from national politics to a massive degree in recent years.

So, don't make Wyoming suffer, starts with being honest.


Footnotes

1. There's's a mixed metaphor at work here.  The dog/hunt line is usually "that dog doesn't hunt", which is a phrase given to dismiss an argument that doesn't work.  The other line, which Hageman must have been recalling, is "I don't have a dog in that fight", which means that you aren't betting on a dog in a dog fight.  I.e., you have no personal interest in the outcome.

Related Threads:

Before the Oil. And after it? The economies of Wyoming and Alaska.







Small Business Saturday: Remembering Quadragesimo Anno.



It is a fundamental principle of social philosophy, fixed and unchangeable, that one should not withdraw from individuals and commit to the community what they can accomplish by their own enterprise and industry. 

Just as it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do. For every social activity ought of its very nature to furnish help to the members of the body social, and never destroy and absorb them.

Pope Pius XI, Quadragesimo Anno, 1931

I suppose this entry here is mistitled in that not only do most people not remember Quadragesimo Anno, most have no clue what it is.

It was a Papal Encyclical issued in 1931 on economic matters and the social order.  

Because I write, of course, from the United States, the land of "rugged individualism" which has, curiously, turned the economy completely over to government sponsored and therefore, quasi state created economic entities, I can't expect that anyone will actually think of the Pope and economics, let alone as sort of a radical economic theorist.  But perhaps they should.  After all, the focus of the Faith isn't on economic profit, but on the wellbeing of body and soul.

This too, of course, will be a bit radical in the US. The US is a Protestant country still, and to an enormous degree, the "Protestant work ethic" defines how economic matters are viewed, even among Catholics and the fully secular.  That early heritage, which relied to a degree on a Calvinistic world view in which wealth was regarded as a sign of God's favor, remains even in an era in which liberalism has made major societal inroads.  And those inroads interestingly have not taken the view that the Catholic teaching of Subsidiarity would have taken us, which would seemingly be more natural for our society in which individualism is nearly worshiped, but rather into a morphed version of the American System, in which the government simply takes over certain areas of the economy, but in a hidden background fashion.

This may be why economic debates in the US are so fundamentally weird.  It's much like arriving late at an extended family dinner, in which two cousins are in a raging debate over whether the 1968 or 1969 Mets are the better team, and then turn to you to demand your opinion just as you find the little crackers with salami and cheese on them, you aren't going to come out well in this debate, no matter what.

So let's turn to the encyclical, in much reduced part:

QUADRAGESIMO ANNO

ENCYCLICAL OF POPE PIUS XI ON RECONSTRUCTION OF THE SOCIAL ORDER TO OUR VENERABLE BRETHREN, THE PATRIARCHS, PRIMATES, ARCHBISHOPS, BISHOPS, AND OTHER ORDINARIES IN PEACE AND COMMUNION WITH THE APOSTOLIC SEE, AND LIKEWISE TO ALL THE FAITHFUL OF THE CATHOLIC WORLD.

Venerable Brethren and Beloved Children, Health and Apostolic Benediction.

Forty years have passed since Leo XIII's peerless Encyclical, On the Condition of Workers, first saw the light, and the whole Catholic world, filled with grateful recollection, is undertaking to commemorate it with befitting solemnity.

2. Other Encyclicals of Our Predecessor had in a way prepared the path for that outstanding document and proof of pastoral care: namely, those on the family and the Holy Sacrament of Matrimony as the source of human society,[1] on the origin of civil authority[2] and its proper relations with the Church,[3] on the chief duties of Christian citizens,[4] against the tenets of Socialism[5] against false teachings on human liberty,[6] and others of the same nature fully expressing the mind of Leo XIII. Yet the Encyclical, On the Condition of Workers, compared with the rest had this special distinction that at a time when it was most opportune and actually necessary to do so, it laid down for all mankind the surest rules to solve aright that difficult problem of human relations called "the social question."

* * *

49. It follows from what We have termed the individual and at the same time social character of ownership, that men must consider in this matter not only their own advantage but also the common good. To define these duties in detail when necessity requires and the natural law has not done so, is the function of those in charge of the State. Therefore, public authority, under the guiding light always of the natural and divine law, can determine more accurately upon consideration of the true requirements of the common good, what is permitted and what is not permitted to owners in the use of their property. Moreover, Leo XIII wisely taught "that God has left the limits of private possessions to be fixed by the industry of men and institutions of peoples."[32] That history proves ownership, like other elements of social life, to be not absolutely unchanging, We once declared as follows: "What divers forms has property had, from that primitive form among rude and savage peoples, which may be observed in some places even in our time, to the form of possession in the patriarchal age; and so further to the various forms under tyranny (We are using the word tyranny in its classical sense); and then through the feudal and monarchial forms down to the various types which are to be found in more recent times."[33] That the State is not permitted to discharge its duty arbitrarily is, however, clear. The natural right itself both of owning goods privately and of passing them on by inheritance ought always to remain intact and inviolate, since this indeed is a right that the State cannot take away: "For man is older than the State,"[34] and also "domestic living together is prior both in thought and in fact to uniting into a polity."[35] Wherefore the wise Pontiff declared that it is grossly unjust for a State to exhaust private wealth through the weight of imposts and taxes. "For since the right of possessing goods privately has been conferred not by man's law, but by nature, public authority cannot abolish it, but can only control its exercise and bring it into conformity with the common weal."[36] Yet when the State brings private ownership into harmony with the needs of the common good, it does not commit a hostile act against private owners but rather does them a friendly service; for it thereby effectively prevents the private possession of goods, which the Author of nature in His most wise providence ordained for the support of human life, from causing intolerable evils and thus rushing to its own destruction; it does not destroy private possessions, but safeguards them; and it does not weaken private property rights, but strengthens them.

50. Furthermore, a person's superfluous income, that is, income which he does not need to sustain life fittingly and with dignity, is not left wholly to his own free determination. Rather the Sacred Scriptures and the Fathers of the Church constantly declare in the most explicit language that the rich are bound by a very grave precept to practice almsgiving, beneficence, and munificence.

51. Expending larger incomes so that opportunity for gainful work may be abundant, provided, however, that this work is applied to producing really useful goods, ought to be considered, as We deduce from the principles of the Angelic Doctor,[37] an outstanding exemplification of the virtue of munificence and one particularly suited to the needs of the times.

52. That ownership is originally acquired both by occupancy of a thing not owned by any one and by labor, or, as is said, by specification, the tradition of all ages as well as the teaching of Our Predecessor Leo clearly testifies. For, whatever some idly say to the contrary, no injury is done to any person when a thing is occupied that is available to all but belongs to no one; however, only that labor which a man performs in his own name and by virtue of which a new form or increase has been given to a thing grants him title to these fruits.

53. Far different is the nature of work that is hired out to others and expended on the property of others. To this indeed especially applies what Leo XIII says is "incontestible," namely, that "the wealth of nations originates from no other source than from the labor of workers."[38] For is it not plain that the enormous volume of goods that makes up human wealth is produced by and issues from the hands of the workers that either toil unaided or have their efficiency marvelously increased by being equipped with tools or machines? Every one knows, too, that no nation has ever risen out of want and poverty to a better and nobler condition save by the enormous and combined toil of all the people, both those who manage work and those who carry out directions. But it is no less evident that, had not God the Creator of all things, in keeping with His goodness, first generously bestowed natural riches and resources - the wealth and forces of nature - such supreme efforts would have been idle and vain, indeed could never even have begun. For what else is work but to use or exercise the energies of mind and body on or through these very things? And in the application of natural resources to human use the law of nature, or rather God's will promulgated by it, demands that right order be observed. This order consists in this: that each thing have its proper owner. Hence it follows that unless a man is expending labor on his own property, the labor of one person and the property of another must be associated, for neither can produce anything without the other. Leo XIII certainly had this in mind when he wrote: "Neither capital can do without labor, nor labor without capital."[39] Wherefore it is wholly false to ascribe to property alone or to labor alone whatever has been obtained through the combined effort of both, and it is wholly unjust for either, denying the efficacy of the other, to arrogate to itself whatever has been produced.

54. Property, that is, "capital," has undoubtedly long been able to appropriate too much to itself. Whatever was produced, whatever returns accrued, capital claimed for itself, hardly leaving to the worker enough to restore and renew his strength. For the doctrine was preached that all accumulation of capital falls by an absolutely insuperable economic law to the rich, and that by the same law the workers are given over and bound to perpetual want, to the scantiest of livelihoods. It is true, indeed, that things have not always and everywhere corresponded with this sort of teaching of the so-called Manchesterian Liberals; yet it cannot be denied that economic social institutions have moved steadily in that direction. That these false ideas, these erroneous suppositions, have been vigorously assailed, and not by those alone who through them were being deprived of their innate right to obtain better conditions, will surprise no one.

* * *

57. But not every distribution among human beings of property and wealth is of a character to attain either completely or to a satisfactory degree of perfection the end which God intends. Therefore, the riches that economic-social developments constantly increase ought to be so distributed among individual persons and classes that the common advantage of all, which Leo XIII had praised, will be safeguarded; in other words, that the common good of all society will be kept inviolate. By this law of social justice, one class is forbidden to exclude the other from sharing in the benefits. Hence the class of the wealthy violates this law no less, when, as if free from care on account of its wealth, it thinks it the right order of things for it to get everything and the worker nothing, than does the non-owning working class when, angered deeply at outraged justice and too ready to assert wrongly the one right it is conscious of, it demands for itself everything as if produced by its own hands, and attacks and seeks to abolish, therefore, all property and returns or incomes, of whatever kind they are or whatever the function they perform in human society, that have not been obtained by labor, and for no other reason save that they are of such a nature. And in this connection We must not pass over the unwarranted and unmerited appeal made by some to the Apostle when he said: "If any man will not work neither let him eat."[41] For the Apostle is passing judgment on those who are unwilling to work, although they can and ought to, and he admonishes us that we ought diligently to use our time and energies of body, and mind and not be a burden to others when we can provide for ourselves. But the Apostle in no wise teaches that labor is the sole title to a living or an income.[42]

58. To each, therefore, must be given his own share of goods, and the distribution of created goods, which, as every discerning person knows, is laboring today under the gravest evils due to the huge disparity between the few exceedingly rich and the unnumbered propertyless, must be effectively called back to and brought into conformity with the norms of the common good, that is, social justice.

59. The redemption of the non-owning workers - this is the goal that Our Predecessor declared must necessarily be sought. And the point is the more emphatically to be asserted and more insistently repeated because the commands of the Pontiff, salutary as they are, have not infrequently been consigned to oblivion either because they were deliberately suppressed by silence or thought impracticable although they both can and ought to be put into effect. And these commands have not lost their force and wisdom for our time because that "pauperism" which Leo XIII beheld in all its horror is less widespread. Certainly the condition of the workers has been improved and made more equitable especially in the more civilized and wealthy countries where the workers can no longer be considered universally overwhelmed with misery and lacking the necessities of life. But since manufacturing and industry have so rapidly pervaded and occupied countless regions, not only in the countries called new, but also in the realms of the Far East that have been civilized from antiquity, the number of the non-owning working poor has increased enormously and their groans cry to God from the earth. Added to them is the huge army of rural wage workers, pushed to the lowest level of existence and deprived of all hope of ever acquiring "some property in land,"[43] and, therefore, permanently bound to the status of non-owning worker unless suitable and effective remedies are applied.

60. Yet while it is true that the status of non owning worker is to be carefully distinguished from pauperism, nevertheless the immense multitude of the non-owning workers on the one hand and the enormous riches of certain very wealthy men on the other establish an unanswerable argument that the riches which are so abundantly produced in our age of "industrialism," as it is called, are not rightly distributed and equitably made available to the various classes of the people.

61. Therefore, with all our strength and effort we must strive that at least in the future the abundant fruits of production will accrue equitably to those who are rich and will be distributed in ample sufficiency among the workers - not that these may become remiss in work, for man is born to labor as the bird to fly - but that they may increase their property by thrift, that they may bear, by wise management of this increase in property, the burdens of family life with greater ease and security, and that, emerging from the insecure lot in life in whose uncertainties non-owning workers are cast, they may be able not only to endure the vicissitudes of earthly existence but have also assurance that when their lives are ended they will provide in some measure for those they leave after them.

62. All these things which Our Predecessor has not only suggested but clearly and openly proclaimed, We emphasize with renewed insistence in our present Encyclical; and unless utmost efforts are made without delay to put them into effect, let no one persuade himself that public order, peace, and the tranquillity of human society can be effectively defended against agitators of revolution.

* * *

64. First of all, those who declare that a contract of hiring and being hired is unjust of its own nature, and hence a partnership-contract must take its place, are certainly in error and gravely misrepresent Our Predecessor whose Encyclical not only accepts working for wages or salaries but deals at some length with it regulation in accordance with the rules of justice.

65. We consider it more advisable, however, in the present condition of human society that, so far as is possible, the work-contract be somewhat modified by a partnership-contract, as is already being done in various ways and with no small advantage to workers and owners. Workers and other employees thus become sharers in ownership or management or participate in some fashion in the profits received.

66. The just amount of pay, however, must be calculated not on a single basis but on several, as Leo XIII already wisely declared in these words: "To establish a rule of pay in accord with justice, many factors must be taken into account."[45]

67. By this statement he plainly condemned the shallowness of those who think that this most difficult matter is easily solved by the application of a single rule or measure - and one quite false.

68. For they are greatly in error who do not hesitate to spread the principle that labor is worth and must be paid as much as its products are worth, and that consequently the one who hires out his labor has the right to demand all that is produced through his labor. How far this is from the truth is evident from that We have already explained in treating of property and labor.

69. It is obvious that, as in the case of ownership, so in the case of work, especially work hired out to others, there is a social aspect also to be considered in addition to the personal or individual aspect. For man's productive effort cannot yield its fruits unless a truly social and organic body exists, unless a social and juridical order watches over the exercise of work, unless the various occupations, being interdependent, cooperate with and mutually complete one another, and, what is still more important, unless mind, material things, and work combine and form as it were a single whole. Therefore, where the social and individual nature of work is neglected, it will be impossible to evaluate work justly and pay it according to justice.

70. Conclusions of the greatest importance follow from this twofold character which nature has impressed on human work, and it is in accordance with these that wages ought to be regulated and established.

71. In the first place, the worker must be paid a wage sufficient to support him and his family.[46] That the rest of the family should also contribute to the common support, according to the capacity of each, is certainly right, as can be observed especially in the families of farmers, but also in the families of many craftsmen and small shopkeepers. But to abuse the years of childhood and the limited strength of women is grossly wrong. Mothers, concentrating on household duties, should work primarily in the home or in its immediate vicinity. It is an intolerable abuse, and to be abolished at all cost, for mothers on account of the father's low wage to be forced to engage in gainful occupations outside the home to the neglect of their proper cares and duties, especially the training of children. Every effort must therefore be made that fathers of families receive a wage large enough to meet ordinary family needs adequately. But if this cannot always be done under existing circumstances, social justice demands that changes be introduced as soon as possible whereby such a wage will be assured to every adult workingman. It will not be out of place here to render merited praise to all, who with a wise and useful purpose, have tried and tested various ways of adjusting the pay for work to family burdens in such a way that, as these increase, the former may be raised and indeed, if the contingency arises, there may be enough to meet extraordinary needs.

72. In determining the amount of the wage, the condition of a business and of the one carrying it on must also be taken into account; for it would be unjust to demand excessive wages which a business cannot stand without its ruin and consequent calamity to the workers. If, however, a business makes too little money, because of lack of energy or lack of initiative or because of indifference to technical and economic progress, that must not be regarded a just reason for reducing the compensation of the workers. But if the business in question is not making enough money to pay the workers an equitable wage because it is being crushed by unjust burdens or forced to sell its product at less than a just price, those who are thus the cause of the injury are guilty of grave wrong, for they deprive workers of their just wage and force them under the pinch of necessity to accept a wage less than fair.

73. Let, then, both workers and employers strive with united strength and counsel to overcome the difficulties and obstacles and let a wise provision on the part of public authority aid them in so salutary a work. If, however, matters come to an extreme crisis, it must be finally considered whether the business can continue or the workers are to be cared for in some other way. In such a situation, certainly most serious, a feeling of close relationship and a Christian concord of minds ought to prevail and function effectively among employers and workers.

74. Lastly, the amount of the pay must be adjusted to the public economic good. We have shown above how much it helps the common good for workers and other employees, by setting aside some part of their income which remains after necessary expenditures, to attain gradually to the possession of a moderate amount of wealth. But another point, scarcely less important, and especially vital in our times, must not be overlooked: namely, that the opportunity to work be provided to those who are able and willing to work. This opportunity depends largely on the wage and salary rate, which can help as long as it is kept within proper limits, but which on the other hand can be an obstacle if it exceeds these limits. For everyone knows that an excessive lowering of wages, or their increase beyond due measure, causes unemployment. This evil, indeed, especially as we see it prolonged and injuring so many during the years of Our Pontificate, has plunged workers into misery and temptations, ruined the prosperity of nations, and put in jeopardy the public order, peace, and tranquillity of the whole world. Hence it is contrary to social justice when, for the sake of personal gain and without regard for the common good, wages and salaries are excessively lowered or raised; and this same social justice demands that wages and salaries be so managed, through agreement of plans and wills, in so far as can be done, as to offer to the greatest possible number the opportunity of getting work and obtaining suitable means of livelihood.

75. A right proportion among wages and salaries also contributes directly to the same result; and with this is closely connected a right proportion in the prices at which the goods are sold that are produced by the various occupations, such as agriculture, manufacturing, and others. If all these relations are properly maintained, the various occupations will combine and coalesce into, as it were, a single body and like members of the body mutually aid and complete one another. For then only will the social economy be rightly established and attain its purposes when all and each are supplied with all the goods that the wealth and resources of nature, technical achievement, and the social organization of economic life can furnish. And these goods ought indeed to be enough both to meet the demands of necessity and decent comfort and to advance people to that happier and fuller condition of life which, when it is wisely cared for, is not only no hindrance to virtue but helps it greatly.[47]

76. What We have thus far stated regarding an equitable distribution of property and regarding just wages concerns individual persons and only indirectly touches social order, to the restoration of which according to the principles of sound philosophy and to its perfection according to the sublime precepts of the law of the Gospel, Our Predecessor, Leo XIII, devoted all his thought and care.

* * *

79. As history abundantly proves, it is true that on account of changed conditions many things which were done by small associations in former times cannot be done now save by large associations. Still, that most weighty principle, which cannot be set aside or changed, remains fixed and unshaken in social philosophy: Just as it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do. For every social activity ought of its very nature to furnish help to the members of the body social, and never destroy and absorb them.

80. The supreme authority of the State ought, therefore, to let subordinate groups handle matters and concerns of lesser importance, which would otherwise dissipate its efforts greatly. Thereby the State will more freely, powerfully, and effectively do all those things that belong to it alone because it alone can do them: directing, watching, urging, restraining, as occasion requires and necessity demands. Therefore, those in power should be sure that the more perfectly a graduated order is kept among the various associations, in observance of the principle of "subsidiary function," the stronger social authority and effectiveness will be the happier and more prosperous the condition of the State.

* * *

Given at Rome, at Saint Peter's, the fifteenth day of May, in the year 1931, the tenth year of Our Pontificate.

PIUS XI

And hence the irony. Pope Pius XI was pointing towards a more democratic, more distributist and more free market economy than any economist or politician in the American mainstream today.  Robert Reich may rail against corporate profits, but he's not going to go there.  Harriet Hageman may note that "she grew up on a ranch", but she's not going to work towards an economy that would remove corporate interests from the agricultural picture.  President Biden isn't going there either, and neither will candidate Trump.

So today we have Small Business Saturday.

At least there's this day in the year.  But it's worth pondering that, in spite of what Americans like to claim, we do not have a truly free market economy, but a capitalistic corpratized one.  This is so much the case, that most Americans aren't capable of realizing that this is a government created and supported structure, or the reasons therefore.  Indeed, ironically the same people who run around erroneously claiming that "we're a republic, not a democracy", apparently not knowing that we're a democratic republic, will note the glories of the free market system in contrast with what they deem "socialism", apparently not realizing at all that our economy is a capitalistic economic system with heavy doses of the old American System.

Small business provide a huge amount of the national employment. They suffer the most in the economy even when it's good, and suffer more yet when the economy is bad.

Give them a chance.  If you are shopping today, visit a small business.

Related Threads:

Distributist of the world unite! National Small Business Saturday.



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Friday Farming: New UW Extension Publications Estimate Economic Impact of Removing Federal Grazing

In a word, it would be far-reaching:

New UW Extension Publications Estimate Economic Impact of Removing Federal Grazing

None of which kept a Cheyenne newspaper I'd never heard of from claiming basically that ranching is irrelevant in regard to the state's agriculture, the sort of headline that causes even people not otherwise inclined to distrust the press and suspect it has an agenda to do just that.

The Tribune, I'd note, did much better with its headline.

The Studies, as posted on the UW Ag Extension site, can be found here:

Economic Impacts of Removing Federal Grazing Used by Cattle Ranches in a Three-State Area (Idaho, Oregon, and Wyoming) cover

Economic Impacts of Removing Federal Grazing Used by Cattle Ranches in a Three-State Area (Idaho, Oregon, and Wyoming)

Publication #: B-1385.4
Publication Type: Bulletin
Date Published: 08/18/2022
Publication Author(s): David T. Taylor, John Tanaka, Kristie Maczko

Economic Impacts of Removing Federal Grazing Used by Cattle Ranches in Oregon cover

Economic Impacts of Removing Federal Grazing Used by Cattle Ranches in Oregon

Publication #: B-1385.3
Publication Type: Bulletin
Date Published: 08/18/2022
Publication Author(s): David T. Taylor, John Tanaka, Kristie Maczko

Economic Impacts of Removing Federal Grazing Used by Cattle Ranches in Idaho cover

Economic Impacts of Removing Federal Grazing Used by Cattle Ranches in Idaho

Publication #: B-1385.2
Publication Type: Bulletin
Date Published: 08/18/2022
Publication Author(s): David T. Taylor, John Tanaka, Kristie Maczko

Economic Impacts of Removing Federal Grazing Used by Cattle Ranches in Wyoming cover

Economic Impacts of Removing Federal Grazing Used by Cattle Ranches in Wyoming

Publication #: B-1385.1
Publication Type: Bulletin
Date Published: 08/18/2022
Publication Author(s): David T. Taylor, John Tanaka, Kristie Maczko


Note, that's a direct copy from the UW Ag extension website.

I'd note that part of the ongoing angst of our age is the real boneheaded effort to remove agriculture from the public lands.  It would end up developing those lands, as if areas like Ft. Collins or Denver are somehow a better thing for nature.  The people who advocate such things haven't really thought them through

Lex Anteinternet: A Thankgiving Day pondering.

Lex Anteinternet: A Thankgiving Day pondering.:

A Thankgiving Day pondering.

(Note, this is one of many posts that was lingering in the draft section for years, and was only now posted).

Something has happened . . . some ground moving departure from reality in the West.  But was it a slow evolution, or a rapid one.  Has it always been occurring, and does that mean perhaps we're just on the crest of a big wave, and some future generations will look back and see this era as simply insane?




When you are in the midst of something, it's not really obvious that it's occurring until it's far advanced, whether that change is for good or ill.  I'm sure, for example, Neanderthals didn't appreciate that the arrival of Cro Magnons in the neighborhood signaled the end of their human line, as for the very first of them, it didn't. The first Shoshone to meet a European American probably didn't think; "well. .  better ask for a reservation bordering the Wind Rivers right now". . . that's not how human experience work.

But at some point, at least for the observant, that day does arrive when you can look out and say "this is really amiss", but that doesn't mean that you grasp how it went amiss.

Well, things are amiss.

That's been obvious to me for a long time, but not to the degree to which it currently is, and not with what seems to be the clarity which I think I have on it now.  But, suffice it to say, at some point we boarded the train to unnatural existence, and it's plaguing us now.  Getting back will not be easy, and while I think nature and providence always self correct, I won't live long enough to see that correction.

It's important to note, when you state such things, that a perfect past never existed.  Other people, who sense something is wrong and turn their gaze back, far too often imagine a perfect past in some distant era.  That was never the case.  There was never a Camelot.


And even if there might have been a real Arthur of some sort, and even if he was a chieftain of some type, it was still the case that for most people the world hasn't been prefect.

Being a Medieval lord, in other words, may have been grand, but eking out your existence on a handful of oats and barley every day as a bound serf. . . not so much.

And so with every era.  Being a Roman magistrate would have been nifty, probably. A Roman slave? Not.  Being an American in 1830 would seem cool to me. . . as long as I wasn't black or an Indian on the border of lands about to be consumed by the American nation.

You get my point.

But one thing that has occurred since those times, or at least since the late period of the Roman Empire, is that we, and by that I mean Western Society, and which by that I mean the force that seems to drag the entire world along with it, has slipped into some sort of perverse anti-natural state.

How did that happen?

And when did it start to occur?


Lex Anteinternet: A conversation with an old friend. The Good Death, and the Good Life and Existential Occupations.

Lex Anteinternet: A conversation with an old friend. The Good Death... :  A conversation with an old friend. The Good Death, and the Good L...