Angry White Man

If you are a critic of the Bush administration, chances are that, at some point over the past six months, Ron Paul has said something that appealed to you. Paul describes himself as a libertarian, but, since his presidential campaign took off earlier this year, the Republican congressman has attracted donations and plaudits from across the ideological spectrum. {snip}

Paul’s newsletters have carried different titles over the years—Ron Paul’s Freedom Report, Ron Paul Political Report, The Ron Paul Survival Report—but they generally seem to have been published on a monthly basis since at least 1978. (Paul, an OB-GYN and former U.S. Air Force surgeon, was first elected to Congress in 1976.) During some periods, the newsletters were published by the Foundation for Rational Economics and Education, a nonprofit Paul founded in 1976; at other times, they were published by Ron Paul & Associates, a now-defunct entity in which Paul owned a minority stake, according to his campaign spokesman. The Freedom Report claimed to have over 100,000 readers in 1984. At one point, Ron Paul & Associates also put out a monthly publication called The Ron Paul Investment Letter.

The Freedom Report’s online archives only go back to 1999, but I was curious to see older editions of Paul’s newsletters, in part because of a controversy dating to 1996, when Charles “Lefty” Morris, a Democrat running against Paul for a House seat, released excerpts stating that “opinion polls consistently show only about 5% of blacks have sensible political opinions,” that “if you have ever been robbed by a black teen-aged male, you know how unbelievably fleet-footed they can be,” and that black representative Barbara Jordan is “the archetypical half-educated victimologist” whose “race and sex protect her from criticism.” At the time, Paul’s campaign said that Morris had quoted the newsletter out of context. Later, in 2001, Paul would claim that someone else had written the controversial passages. (Few of the newsletters contain actual bylines.) Caldwell, writing in the Times Magazine last year, said he found Paul’s explanation believable, “since the style diverges widely from his own.”

Finding the pre-1999 newsletters was no easy task, but I was able to track many of them down at the libraries of the University of Kansas and the Wisconsin Historical Society. Of course, with few bylines, it is difficult to know whether any particular article was written by Paul himself. Some of the earlier newsletters are signed by him, though the vast majority of the editions I saw contain no bylines at all. Complicating matters, many of the unbylined newsletters were written in the first person, implying that Paul was the author.

But, whoever actually wrote them, the newsletters I saw all had one thing in common: They were published under a banner containing Paul’s name, and the articles (except for one special edition of a newsletter that contained the byline of another writer) seem designed to create the impression that they were written by him—and reflected his views. What they reveal are decades worth of obsession with conspiracies, sympathy for the right-wing militia movement, and deeply held bigotry against blacks, Jews, and gays. In short, they suggest that Ron Paul is not the plain-speaking antiwar activist his supporters believe they are backing—but rather a member in good standing of some of the oldest and ugliest traditions in American politics.

To understand Paul’s philosophy, the best place to start is probably the Ludwig von Mises Institute, a libertarian think tank based in Auburn, Alabama. The institute is named for a libertarian Austrian economist, but it was founded by a man named Lew Rockwell, who also served as Paul’s congressional chief of staff from 1978 to 1982. Paul has had a long and prominent association with the institute, teaching at its seminars and serving as a “distinguished counselor.” The institute has also published his books.

The politics of the organization are complicated—its philosophy derives largely from the work of the late Murray Rothbard, a Bronx-born son of Jewish immigrants from Poland and a self-described “anarcho-capitalist” who viewed the state as nothing more than “a criminal gang”—but one aspect of the institute’s worldview stands out as particularly disturbing: its attachment to the Confederacy. Thomas E. Woods Jr., a member of the institute’s senior faculty, is a founder of the League of the South, a secessionist group, and the author of The Politically Incorrect Guide to American History, a pro-Confederate, revisionist tract published in 2004. Paul enthusiastically blurbed Woods’s book, saying that it “heroically rescues real history from the politically correct memory hole.” Thomas DiLorenzo, another senior faculty member and author of The Real Lincoln: A New Look at Abraham Lincoln, His Agenda, and an Unnecessary War, refers to the Civil War as the “War for Southern Independence” and attacks “Lincoln cultists”; Paul endorsed the book on MSNBC last month in a debate over whether the Civil War was necessary (Paul thinks it was not). In April 1995, the institute hosted a conference on secession at which Paul spoke; previewing the event, Rockwell wrote to supporters, “We’ll explore what causes [secession] and how to promote it.” Paul’s newsletters have themselves repeatedly expressed sympathy for the general concept of secession. In 1992, for instance, the Survival Report argued that “the right of secession should be ingrained in a free society” and that “there is nothing wrong with loosely banding together small units of government. With the disintegration of the Soviet Union, we too should consider it.”

The people surrounding the von Mises Institute—including Paul—may describe themselves as libertarians, but they are nothing like the urbane libertarians who staff the Cato Institute or the libertines at Reason magazine. Instead, they represent a strain of right-wing libertarianism that views the Civil War as a catastrophic turning point in American history—the moment when a tyrannical federal government established its supremacy over the states. As one prominent Washington libertarian told me, “There are too many libertarians in this country . . . who, because they are attracted to the great books of Mises, . . . find their way to the Mises Institute and then are told that a defense of the Confederacy is part of libertarian thought.”

Paul’s alliance with neo-Confederates helps explain the views his newsletters have long espoused on race. Take, for instance, a special issue of the Ron Paul Political Report, published in June 1992, dedicated to explaining the Los Angeles riots of that year. “Order was only restored in L.A. when it came time for the blacks to pick up their welfare checks three days after rioting began,” read one typical passage. According to the newsletter, the looting was a natural byproduct of government indulging the black community with “‘civil rights,’ quotas, mandated hiring preferences, set-asides for government contracts, gerrymandered voting districts, black bureaucracies, black mayors, black curricula in schools, black tv shows, black tv anchors, hate crime laws, and public humiliation for anyone who dares question the black agenda.” It also denounced “the media” for believing that “America’s number one need is an unlimited white checking account for underclass blacks.” To be fair, the newsletter did praise Asian merchants in Los Angeles, but only because they had the gumption to resist political correctness and fight back. Koreans were “the only people to act like real Americans,” it explained, “mainly because they have not yet been assimilated into our rotten liberal culture, which admonishes whites faced by raging blacks to lie back and think of England.”

This “Special Issue on Racial Terrorism” was hardly the first time one of Paul’s publications had raised these topics. As early as December 1989, a section of his Investment Letter, titled “What To Expect for the 1990s,” predicted that “Racial Violence Will Fill Our Cities” because “mostly black welfare recipients will feel justified in stealing from mostly white ‘haves.’” Two months later, a newsletter warned of “The Coming Race War,” and, in November 1990, an item advised readers, “If you live in a major city, and can leave, do so. If not, but you can have a rural retreat, for investment and refuge, buy it.” In June 1991, an entry on racial disturbances in Washington, DC’s Adams Morgan neighborhood was titled, “Animals Take Over the D.C. Zoo.” “This is only the first skirmish in the race war of the 1990s,” the newsletter predicted. In an October 1992 item about urban crime, the newsletter’s author—presumably Paul—wrote, “I’ve urged everyone in my family to know how to use a gun in self defense. For the animals are coming.” That same year, a newsletter described the aftermath of a basketball game in which “blacks poured into the streets of Chicago in celebration. How to celebrate? How else? They broke the windows of stores to loot.” The newsletter inveighed against liberals who “want to keep white America from taking action against black crime and welfare,” adding, “Jury verdicts, basketball games, and even music are enough to set off black rage, it seems.”

Such views on race also inflected the newsletters’ commentary on foreign affairs. South Africa’s transition to multiracial democracy was portrayed as a “destruction of civilization” that was “the most tragic [to] ever occur on that continent, at least below the Sahara”; and, in March 1994, a month before Nelson Mandela was elected president, one item warned of an impending “South African Holocaust.”

Martin Luther King Jr. earned special ire from Paul’s newsletters, which attacked the civil rights leader frequently, often to justify opposition to the federal holiday named after him. (“What an infamy Ronald Reagan approved it!” one newsletter complained in 1990. “We can thank him for our annual Hate Whitey Day.”) In the early 1990s, a newsletter attacked the “X-Rated Martin Luther King” as a “world-class philanderer who beat up his paramours,” “seduced underage girls and boys,” and “made a pass at” fellow civil rights leader Ralph Abernathy. One newsletter ridiculed black activists who wanted to rename New York City after King, suggesting that “Welfaria,” “Zooville,” “Rapetown,” “Dirtburg,” and “Lazyopolis” were better alternatives. The same year, King was described as “a comsymp, if not an actual party member, and the man who replaced the evil of forced segregation with the evil of forced integration.”

While bashing King, the newsletters had kind words for the former Imperial Wizard of the Ku Klux Klan, David Duke. In a passage titled “The Duke’s Victory,” a newsletter celebrated Duke’s 44 percent showing in the 1990 Louisiana Senate primary. “Duke lost the election,” it said, “but he scared the blazes out of the Establishment.” In 1991, a newsletter asked, “Is David Duke’s new prominence, despite his losing the gubernatorial election, good for anti-big government forces?” The conclusion was that “our priority should be to take the anti-government, anti-tax, anti-crime, anti-welfare loafers, anti-race privilege, anti-foreign meddling message of Duke, and enclose it in a more consistent package of freedom.” Duke is now returning the favor, telling me that, while he will not formally endorse any candidate, he has made information about Ron Paul available on his website.

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When I asked Jesse Benton, Paul’s campaign spokesman, about the newsletters, he said that, over the years, Paul had granted “various levels of approval” to what appeared in his publications—ranging from “no approval” to instances where he “actually wrote it himself.” After I read Benton some of the more offensive passages, he said, “A lot of [the newsletters] he did not see. Most of the incendiary stuff, no.” He added that he was surprised to hear about the insults hurled at Martin Luther King, because “Ron thinks Martin Luther King is a hero.”

In other words, Paul’s campaign wants to depict its candidate as a naïve, absentee overseer, with minimal knowledge of what his underlings were doing on his behalf. This portrayal might be more believable if extremist views had cropped up in the newsletters only sporadically—or if the newsletters had just been published for a short time. But it is difficult to imagine how Paul could allow material consistently saturated in racism, homophobia, anti-Semitism, and conspiracy-mongering to be printed under his name for so long if he did not share these views. In that respect, whether or not Paul personally wrote the most offensive passages is almost beside the point. If he disagreed with what was being written under his name, you would think that at some point—over the course of decades—he would have done something about it.

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From his newsletters, however, a different picture of Paul emerges—that of someone who is either himself deeply embittered or, for a long time, allowed others to write bitterly on his behalf. His adversaries are often described in harsh terms: Barbara Jordan is called “Barbara Morondon,” Eleanor Holmes Norton is a “black pinko,” Donna Shalala is a “short lesbian,” Ron Brown is a “racial victimologist,” and Roberta Achtenberg, the first openly gay public official confirmed by the United States Senate, is a “far-left, normal-hating lesbian activist.” Maybe such outbursts mean Ron Paul really is a straight-talker. Or maybe they just mean he is a man filled with hate.