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The Beauty and Strength of the Native American Powwow: Preserving a Rich Cultural Tradition

The Native American Powwow is a spiritually charged celebration characterized by song, dance, and unity. At its core, this gathering stands as a testament to the indigenous peoples’ unwavering resilience despite generations of historical adversity. More than just a dazzling spectacle of colors and melodies, the powwow holds immense cultural significance—serving as a powerful beacon to remind us of the testimonial strength inherent within these proud communities.

This vibrant exhibition of Native American culture illuminates the brilliance of the culture with an array of colorful regalia, intricate dances, and powerful drumming; it also serves as a symbol of unity and strength among the diverse tribes. Aside from embodying ancestral traditions, powwows have evolved to encompass contemporary issues affecting the native community—creating space for healing and fostering mutual respect between Indigenous nations.

Central to the powwow’s importance is its vivid expression of Native American practices— with food, music, art, and dance in full display. Intricately adorned regalia showcase cultural motifs evoking tribal legends and cosmologies. Each garment meticulously crafted with beads, feathers, quill work, or paint that has been passed down through generations—ensuring that the wearer inherits not only physical attire but also spiritual wisdom. Meanwhile, powerful drumming and soulful chanting summon sacred energies. Dancers move in perfect synchrony as they honor traditional rhythms or engage in spirited competition.

The importance of keeping the culture of Native American powwows alive cannot be overstated. As living expressions of tribal history and shared values, these events remind us that indigenous cultures have much to teach us about resilience, creativity, and respect for the natural world. They offer valuable insights into sustainable living practices, ecological stewardship, and human interconnections and in recent times, we have seen a resurgence in preserving indigenous cultures and languages endangered by relentless modernization.

This renewed focus recognizes powwows as vital spaces for nurturing cross-generational learning while providing an authentic opportunity for non-native attendees to broaden their understanding of these enduring communities. The importance of keeping the culture of Native American powwows alive cannot be overstated. As living expressions of tribal history and shared values, these events remind us that indigenous cultures have much to teach us about resilience, creativity, and respect for the natural world. They offer valuable insights into sustainable living practices, ecological stewardship, and human interconnections.

Safeguarding the ritualistic spirit of Native American powwows is more crucial than ever, as the contemporary world struggles to reconcile growing divisions and embrace newfound solidarity. By attending and supporting these inspiring celebrations, we can play our part in ensuring that the resilient beauty and strength of indigenous cultures continue to flourish for generations to come.

Please join the Richmond Powwow Association, Inc for their annual celebration located at Richmond Battlefield Park, 1546 Richmond Battlefield Memorial Highway.Event Information

Friday, Sept. 22, 5:30 p.m. – Arvel Bird in Concert hosted by Richmond Area Arts Center – This event will be held at 399 West Water St. Richmond, KY. – General Admission $20.00

Friday, Sept. 22, gates open to the public at 6 p.m.;bSaturday, Sept. 23 at 10 a.m. to dark and Sunday, Sept. 24 10 a.m. to 4:30 p.m. Tickets will be sold at the gate $2 for children under 12 with an adult, and $5 for adults – with a maximum of $15 per family. This event will feature Native American foods, vendors, music/dancing and storytelling.

Please bring a lawn chair with you as seating is very limited and they do go quickly

Do not enter the dance arbor after the celebration has started

Removal of hats is required and we ask that you remain standing during the entire grand entrance – this will be announced when began

Clothing worn by dancers is called ‘Regalia’ not costumes – these along with feathers – are sacred and not to be touched without permission

Photography is not permitted without permission

NO drugs, alcohol, or fire arms are allowed on powwow grounds – these items must be left in your vehicle if brought with you.

Most importantly, please pay attention to the Master of Ceremonies who will explain the protocols to help visitors learn and feel more comfortable

The Richmond Powwow Association, Inc is a nonprofit, educational corporation with the goal of providing an educational opportunity for the Richmond and central Kentucky area. For more information please contact Jan Quigg : 859-200-9651 – email at – Facebook @Richmond Powwow Association, Inc


What Are UNESCO’s Intangible Cultural Heritage Lists—and What’s on Them?

Singapore hawker centers. The French baguette. Congolese rumba. All of these and more have made headlines in recent years for being added to the UNESCO Intangible Cultural Heritage lists. But have you ever wondered what exactly the lists are, who curates them, and what benefit there is to being on them? Read on…What is UNESCO and how does it protect heritage?

UNESCO—or the United Nations Education, Scientific and Cultural Organization to give its full name—is an agency of the UN comprising around 200 member states. Its roots date back to the post World War II era, and its self-proclaimed mission is to contribute “to peace and security by promoting international cooperation in education, sciences, culture, communication, and information.”

You’re probably familiar with its World Heritage List, a group of 1,000-plus cultural and natural sites across the world that have been earmarked for preservation and protection since the World Heritage Convention’s founding in 1972. The World Heritage List includes well-known spots like the Great Wall of China and Machu Picchu in Peru. UNESCO just agreed to add 20 new Ukrainian sites to the list. They join recent additions including Europe’s spa towns and Iran’s trans-national railway.

The convention has many goals: to encourage member states to nominate sites for the list and to set up conservation management plans for those sites; to provide technical assistance in their preservation; and to involve the local community in their preservation. UNESCO also helps with public awareness and encourages international cooperation

The convention celebrated its 50th anniversary in 2022, which saw it proclaim climate change as the single biggest threat to World Heritage Sites and reveal that 52 of the sites were on its List of World Heritage in Danger. (That number is now 55).What are the UNESCO Intangible Cultural Heritage lists?

UNESCO’s work doesn’t stop with physical things like buildings, coral reefs, national parks, and cities. The organization also works to protect intangible items such as cultures, customs, and traditions. That’s where the UNESCO Intangible Cultural Heritage lists come in.

They’re published by the Intergovernmental Committee for the Safeguarding of Intangible Cultural Heritage, a group representing 24 member nations across the globe. The group meets annually to decide what should be included. UNESCO’s website records some 676 items (at time of writing) across 140 countries.

The Intangible Cultural Heritage Lists are a collection of three separate lists. An item can be added to either the Register of Good Safekeeping Practices or the Representative List of the Intangible Cultural Heritage of Humanity—or, if it’s in more urgent need of protection, the List of Intangible Cultural Heritage in Need of Urgent Safeguarding.

To make that third list, an item finds “its viability at risk” despite efforts by local communities or the country as a whole, and is facing “grave threats as a result of which it cannot be expected to survive without immediate safeguarding.”What is UNESCO Intangible Cultural Heritage?

So what exactly is it? UNESCO defines intangible cultural heritage as “including traditions or living expressions inherited from our ancestors and passed on to our descendants” and gives these examples:Oral traditionsPerforming artsSocial practicesRitualsFestive eventsKnowledge and practices concerning nature and the universeThe knowledge and skills to produce tradition crafts

Examples of UNESCO Intangible Cultural Heritage

In 2022, items included Chinese tea processes, Korean masked dance dramas, Algerian folk songs, and France’s baguette (around 400 bakeries close a year, apparently).

The urgent safeguarding list, specifically, added:

In 2021, inscriptions included the Durga Puja festival, which takes place in September or October in West Bengal, India, among other locations. In 2020, Singapore’s hawker culture of community dining was added. Both were on the representative list, as opposed to the urgent safekeeping list. (AFAR’s Charlene Fang has a great roundup of the best hawker centers to visit in Singapore.)What are the benefits of being on the UNESCO list?

UNESCO says that inscription on the list brings attention and visibility to the items, which could be at risk of decontextualization or appropriation otherwise.

Member states can also apply for money from an Intangible Cultural Heritage Fund. The cash can help with preparing inventories of endangered items, or with “programmes, projects, and activities aimed at the safeguarding of Intangible Cultural Heritage at the national, subregional, and regional levels.” There’s emergency money available too, for after a natural disaster for example.

Inscription also means member states must provide regular reporting on the status of the item, as well as updates on safeguarding plans and how local communities are involved in that.What can I do to help preserve endangered customs?

I recently wrote an AFAR Answers page on the topic of how to respectfully engage with cultures on your travels, which has some tips and intel that might help you research future trips. The UK’s Heritage Crafts Association helps protect endangered crafts, and its website has a wealth of information on how you can support the cause. Similarly, the UN’s World Tourism Organization’s Best Tourism Villages list does a great job of celebrating places where cultures and traditions are preserved.

As UNESCO points out, living heritage is under constant threat from a range of factors including environmental changes, demographic shifts, and economic pressures—so the need to protect it is more urgent than ever.


One Nation, Slightly Divisible

Sixty-five miles from where I am writing this sentence is a place with no Starbucks, no Pottery Barn, no Borders or Barnes & Noble. No blue New York Times delivery bags dot the driveways on Sunday mornings. In this place people don’t complain that Woody Allen isn’t as funny as he used to be, because they never thought he was funny. In this place you can go to a year’s worth of dinner parties without hearing anyone quote an aperçu he first heard on Charlie Rose. The people here don’t buy those little rear-window stickers when they go to a summer-vacation spot so that they can drive around with “MV” decals the rest of the year; for the most part they don’t even go to Martha’s Vineyard.

The place I’m talking about goes by different names. Some call it America. Others call it Middle America. It has also come to be known as Red America, in reference to the maps that were produced on the night of the 2000 presidential election. People in Blue America, which is my part of America, tend to live around big cities on the coasts. People in Red America tend to live on farms or in small towns or small cities far away from the coasts. Things are different there.

Everything that people in my neighborhood do without motors, the people in Red America do with motors. We sail; they powerboat. We cross-country ski; they snowmobile. We hike; they drive ATVs. We have vineyard tours; they have tractor pulls. When it comes to yard work, they have rider mowers; we have illegal aliens.

Different sorts of institutions dominate life in these two places. In Red America churches are everywhere. In Blue America Thai restaurants are everywhere. In Red America they have QVC, the Pro Bowlers Tour, and hunting. In Blue America we have NPR, Doris Kearns Goodwin, and socially conscious investing. In Red America the Wal-Marts are massive, with parking lots the size of state parks. In Blue America the stores are small but the markups are big. You’ll rarely see a Christmas store in Blue America, but in Red America, even in July, you’ll come upon stores selling fake Christmas trees, wreath-decorated napkins, Rudolph the Red-Nosed Reindeer collectible thimbles and spoons, and little snow-covered villages.

We in the coastal metro Blue areas read more books and attend more plays than the people in the Red heartland. We’re more sophisticated and cosmopolitan—just ask us about our alumni trips to China or Provence, or our interest in Buddhism. But don’t ask us, please, what life in Red America is like. We don’t know. We don’t know who Tim LaHaye and Jerry B. Jenkins are, even though the novels they have co-written have sold about 40 million copies over the past few years. We don’t know what James Dobson says on his radio program, which is listened to by millions. We don’t know about Reba or Travis. We don’t know what happens in mega-churches on Wednesday evenings, and some of us couldn’t tell you the difference between a fundamentalist and an evangelical, let alone describe what it means to be a Pentecostal. Very few of us know what goes on in Branson, Missouri, even though it has seven million visitors a year, or could name even five NASCAR drivers, although stock-car races are the best-attended sporting events in the country. We don’t know how to shoot or clean a rifle. We can’t tell a military officer’s rank by looking at his insignia. We don’t know what soy beans look like when they’re growing in a field.

All we know, or all we think we know, about Red America is that millions and millions of its people live quietly underneath flight patterns, many of them are racist and homophobic, and when you see them at highway rest stops, they’re often really fat and their clothes are too tight.

And apparently we don’t want to know any more than that. One can barely find any books at about what it is like to live in small-town America—or, at least, any books written by normal people who grew up in small towns, liked them, and stayed there. The few books that do exist were written either by people who left the heartland because they hated it (Bill Bryson’s The Lost Continent, for example) or by urbanites who moved to Red America as part of some life-simplification plan (Moving to a Small Town: A Guidebook for Moving from Urban to Rural America; National Geographic’s Guide to Small Town Escapes). Apparently no publishers or members of the Blue book-buying public are curious about Red America as seen through Red America’s eyes.

Crossing the Meatloaf Line

Over the past several months, my interest piqued by those stark blocks of color on the election-night maps, I have every now and then left my home in Montgomery County, Maryland, and driven sixty-five miles northwest to Franklin County, in south-central Pennsylvania. Montgomery County is one of the steaming-hot centers of the great espresso machine that is Blue America. It is just over the border from northwestern Washington, D.C., and it is full of upper-middle-class towns inhabited by lawyers, doctors, stockbrokers, and establishment journalists like me—towns like Chevy Chase, Potomac, and Bethesda (where I live). Its central artery is a burgeoning high-tech corridor with a multitude of sparkling new office parks housing technology companies such as United Information Systems and Sybase, and pioneering biotech firms such as Celera Genomics and Human Genome Sciences. When I drive to Franklin County, I take Route 270. After about forty-five minutes I pass a Cracker Barrel—Red America condensed into chain-restaurant form. I’ve crossed the Meatloaf Line; from here on there will be a lot fewer sun-dried-tomato concoctions on restaurant menus and a lot more meatloaf platters.

Franklin County is Red America. It’s a rural county, about twenty-five miles west of Gettysburg, and it includes the towns of Waynesboro, Chambersburg, and Mercersburg. It was originally settled by the Scotch-Irish, and has plenty of Brethren and Mennonites along with a fast-growing population of evangelicals. The joke that Pennsylvanians tell about their state is that it has Philadelphia on one end, Pittsburgh on the other, and Alabama in the middle. Franklin County is in the Alabama part. It strikes me as I drive there that even though I am going north across the Mason-Dixon line, I feel as if I were going south. The local culture owes more to Nashville, Houston, and Daytona than to Washington, Philadelphia, or New York.

I shuttled back and forth between Franklin and Montgomery Counties because the cultural differences between the two places are great, though the geographic distance is small. The two places are not perfect microcosms of Red and Blue America. The part of Montgomery County I am here describing is largely the Caucasian part. Moreover, Franklin County is in a Red part of a Blue state: overall, Pennsylvania went for Gore. And I went to Franklin County aware that there are tremendous differences within Red America, just as there are within Blue. Franklin County is quite different from, say, Scottsdale, Arizona, just as Bethesda is quite different from Oakland, California.

Nonetheless, the contrasts between the two counties leap out, and they are broadly suggestive of the sorts of contrasts that can be seen nationwide. When Blue America talks about social changes that convulsed society, it tends to mean the 1960s rise of the counterculture and feminism. When Red America talks about changes that convulsed society, it tends to mean World War II, which shook up old town establishments and led to a great surge of industry.

Red America makes social distinctions that Blue America doesn’t. For example, in Franklin County there seems to be a distinction between those fiercely independent people who live in the hills and people who live in the valleys. I got a hint of the distinct and, to me, exotic hill culture when a hill dweller asked me why I thought hunting for squirrel and rabbit had gone out of fashion. I thought maybe it was just more fun to hunt something bigger. But he said, “McDonald’s. It’s cheaper to get a hamburger at McDonald’s than to go out and get it yourself.”

There also seems to be an important distinction between men who work outdoors and men who work indoors. The outdoor guys wear faded black T-shirts they once picked up at a Lynyrd Skynyrd concert and wrecked jeans that appear to be washed faithfully at least once a year. They’ve got wraparound NASCAR sunglasses, maybe a NAPA auto parts cap, and hair cut in a short wedge up front but flowing down over their shoulders in the back—a cut that is known as a mullet, which is sort of a cross between Van Halen’s style and Kenny Rogers’s, and is the ugliest hairdo since every hairdo in the seventies. The outdoor guys are heavily accessorized, and their accessories are meant to show how hard they work, so they will often have a gigantic wad of keys hanging from a belt loop, a tape measure strapped to the belt, a pocket knife on a string tucked into the front pants pocket, and a pager or a cell phone affixed to the hip, presumably in case some power lines go down somewhere and need emergency repair. Outdoor guys have a thing against sleeves. They work so hard that they’ve got to keep their arm muscles unencumbered and their armpit hair fully ventilated, so they either buy their shirts sleeveless or rip the sleeves off their T-shirts first thing, leaving bits of fringe hanging over their BAD TO THE BONE tattoos.

The guys who work indoors can’t project this rugged proletarian image. It’s simply not that romantic to be a bank-loan officer or a shift manager at the local distribution center. So the indoor guys adopt a look that a smart-ass, sneering Blue American might call Bible-academy casual—maybe Haggar slacks, which they bought at a dry-goods store best known for its appliance department, and a short-sleeved white Van Heusen shirt from the Bon-Ton. Their image projects not “I work hard” but “I’m a devoted family man.” A lot of indoor guys have a sensitive New Age demeanor. When they talk about the days their kids were born, their eyes take on a soft Garth Brooks expression, and they tear up. They exaggerate how sinful they were before they were born again. On Saturdays they are patio masters, barbecuing on their gas grills in full Father’s Day-apron regalia.

At first I thought the indoor guys were the faithful, reliable ones: the ones who did well in school, whereas the outdoor guys were druggies. But after talking with several preachers in Franklin County, I learned that it’s not that simple. Sometimes the guys who look like bikers are the most devoted community-service volunteers and church attendees.

The kinds of distinctions we make in Blue America are different. In my world the easiest way to categorize people is by headroom needs. People who went to business school or law school like a lot of headroom. They buy humongous sport-utility vehicles that practically have cathedral ceilings over the front seats. They live in homes the size of country clubs, with soaring entry atriums so high that they could practically fly a kite when they come through the front door. These big-headroom people tend to be predators: their jobs have them negotiating and competing all day. They spend small fortunes on dry cleaning. They grow animated when talking about how much they love their blackberries. They fill their enormous wall space with huge professional family portraits—Mom and Dad with their perfect kids (dressed in light-blue oxford shirts) laughing happily in an orchard somewhere.

Small-headroom people tend to have been liberal-arts majors, and they have liberal-arts jobs. They get passive-aggressive pleasure from demonstrating how modest and environmentally sensitive their living containers are. They hate people with SUVs, and feel virtuous driving around in their low-ceilinged little Hondas, which often display a RANDOM ACTS OF KINDNESS bumper sticker or one bearing an image of a fish with legs, along with the word “Darwin,” just to show how intellectually superior to fundamentalist Christians they are.

Some of the biggest differences between Red and Blue America show up on statistical tables. Ethnic diversity is one. In Montgomery County 60 percent of the population is white, 15 percent is black, 12 percent is Hispanic, and 11 percent is Asian. In Franklin County 95 percent of the population is white. White people work the gas-station pumps and the 7-Eleven counters. (This is something one doesn’t often see in my part of the country.) Although the nation is growing more diverse, it’s doing so only in certain spots. According to an analysis of the 2000 census by Bill Frey, a demographer at the Milken Institute, well over half the counties in America are still at least 85 percent white.

Another big thing is that, according to 1990 census data, in Franklin County only 12 percent of the adults have college degrees and only 69 percent have high school diplomas. In Montgomery County 50 percent of the adults have college degrees and 91 percent have high school diplomas. The education gap extends to the children. At Walt Whitman High School, a public school in Bethesda, the average SAT scores are 601 verbal and 622 math, whereas the national average is 506 verbal and 514 math. In Franklin County, where people are quite proud of their schools, the average SAT scores at, for example, the Waynesboro area high school are 495 verbal and 480 math. More and more kids in Franklin County are going on to college, but it is hard to believe that their prospects will be as bright as those of the kids in Montgomery County and the rest of upscale Blue America.

Because the information age rewards education with money, it’s not surprising that Montgomery County is much richer than Franklin County. According to some estimates, in Montgomery County 51 percent of households have annual incomes above $75,000, and the average household income is $100,365. In Franklin County only 16 percent of households have incomes above $75,000, and the average is $51,872.

A major employer in Montgomery County is the National Institutes of Health, which grows like a scientific boomtown in Bethesda. A major economic engine in Franklin County is the interstate highway Route 81. Trucking companies have gotten sick of fighting the congestion on Route 95, which runs up the Blue corridor along the northeast coast, so they move their stuff along 81, farther inland. Several new distribution centers have been built along 81 in Franklin County, and some of the workers who were laid off when their factories closed, several years ago, are now settling for $8.00 or $9.00 an hour loading boxes.

The two counties vote differently, of course—the differences, on a nationwide scale, were what led to those red-and-blue maps. Like upscale areas everywhere, from Silicon Valley to Chicago’s North Shore to suburban Connecticut, Montgomery County supported the Democratic ticket in last year’s presidential election, by a margin of 63 percent to 34 percent. Meanwhile, like almost all of rural America, Franklin County went Republican, by 67 percent to 30 percent.

However, other voting patterns sometimes obscure the Red-Blue cultural divide. For example, minority voters all over the country overwhelmingly supported the Democratic ticket last November. But—in many respects, at least—blacks and Hispanics in Red America are more traditionalist than blacks and Hispanics in Blue America, just as their white counterparts are. For example, the Pew Research Center for the People and the Press, in Washington, D.C., recently found that 45 percent of minority members in Red states agree with the statement “AIDS might be God’s punishment for immoral sexual behavior,” but only 31 percent of minority members in Blue states do. Similarly, 40 percent of minorities in Red states believe that school boards should have the right to fire homosexual teachers, but only 21 percent of minorities in Blue states do.

From Cracks to a Chasm?

These differences are so many and so stark that they lead to some pretty troubling questions: Are Americans any longer a common people? Do we have one national conversation and one national culture? Are we loyal to the same institutions and the same values? How do people on one side of the divide regard those on the other?

I went to Franklin County because I wanted to get a sense of how deep the divide really is, to see how people there live, and to gauge how different their lives are from those in my part of America. I spoke with ministers, journalists, teachers, community leaders, and pretty much anyone I ran across. I consulted with pollsters, demographers, and market-research firms.

Toward the end of my project the World Trade Center and the Pentagon were attacked. This put a new slant on my little investigation. In the days immediately following September 11 the evidence seemed clear that despite our differences, we are still a united people. American flags flew everywhere in Franklin County and in Montgomery County. Patriotism surged. Pollsters started to measure Americans’ reactions to the events. Whatever questions they asked, the replies were near unanimous. Do you support a military response against terror? More than four fifths of Americans said yes. Do you support a military response even if it means thousands of U.S. casualties? More than three fifths said yes. There were no significant variations across geographic or demographic lines.

A sweeping feeling of solidarity was noticeable in every neighborhood, school, and workplace. Headlines blared, “A NATION UNITED” and “UNITED STATE.” An attack had been made on the very epicenter of Blue America—downtown Manhattan. And in a flash all the jokes about and seeming hostility toward New Yorkers vanished, to be replaced by an outpouring of respect, support, and love. The old hostility came to seem merely a sort of sibling rivalry, which means nothing when the family itself is under threat.

But very soon there were hints that the solidarity was fraying. A few stray notes of dissent were sounded in the organs of Blue America. Susan Sontag wrote a sour piece in The New Yorker about how depressing it was to see what she considered to be a simplistically pro-American reaction to the attacks. At rallies on college campuses across the country speakers pointed out that America had been bombing other countries for years, and turnabout was fair play. On one NPR talk show I heard numerous callers express unease about what they saw as a crude us-versus-them mentality behind President Bush’s rhetoric. Katha Pollitt wrote in The Nation that she would not permit her daughter to hang the American flag from the living-room window, because, she felt, it “stands for jingoism and vengeance and war.” And there was evidence that among those with less-strident voices, too, differences were beginning to show. Polls revealed that people without a college education were far more confident than people with a college education that the military could defeat the terrorists. People in the South were far more eager than people in the rest of the country for an American counterattack to begin.

It started to seem likely that these cracks would widen once the American response got under way, when the focus would be not on firemen and rescue workers but on the Marines, the CIA, and the special-operations forces. If the war was protracted, the cracks could widen into a chasm, as they did during Vietnam. Red America, the home of patriotism and military service (there’s a big military-recruitment center in downtown Chambersburg), would undoubtedly support the war effort, but would Blue America (there’s a big gourmet dog bakery in downtown Bethesda) decide that a crude military response would only deepen animosities and make things worse?

So toward the end of my project I investigated Franklin County with a heightened sense of gravity and with much more urgency. If America was not firmly united in the early days of the conflict, we would certainly not be united later, when the going got tough.

“The People Versus the Powerful”

There are a couple of long-standing theories about why America is divided. One of the main ones holds that the division is along class lines, between the haves and the have-nots. This theory is popular chiefly on the left, and can be found in the pages of The American Prospect and other liberal magazines; in news reports by liberal journalists such as Donald L. Barlett and James B. Steele, of Time; and in books such as Middle Class Dreams (1995), by the Clinton and Gore pollster Stanley Greenberg, and America’s Forgotten Majority: Why the White Working Class Still Matters (2000), by the demographer Ruy Teixeira and the social scientist Joel Rogers.

According to this theory, during most of the twentieth century gaps in income between the rich and the poor in America gradually shrank. Then came the information age. The rich started getting spectacularly richer, the poor started getting poorer, and wages for the middle class stagnated, at best. Over the previous decade, these writers emphasized, remuneration for top-level executives had skyrocketed: now the average CEO made 116 times as much as the average rank-and-file worker. Assembly-line workers found themselves competing for jobs against Third World workers who earned less than a dollar an hour. Those who had once labored at well-paying blue-collar jobs were forced to settle for poorly paying service-economy jobs without benefits.

People with graduate degrees have done well over the past couple of decades: their real hourly wages climbed by 13 percent from 1979 to 1997, according to Teixeira and Rogers. But those with only some college education saw their wages fall by nine percent, while those with only high school diplomas saw their wages fall by 12 percent, and high school dropouts saw a stunning 26 percent decline in their pay.

Such trends have created a new working class, these writers argue—not a traditional factory-and-mill working class but a suburban and small-town working class, made up largely of service workers and low-level white-collar employees. Teixeira and Rogers estimate that the average household income for this group, which accounts for about 55 percent of American adults, is roughly $42,000. “It is not hard to imagine how [recent economic trends] must have felt to the forgotten majority man,” they write.As at least part of America was becoming ever more affluent, an affluence that was well covered on television and in the evening news, he did not seem to be making much progress. What could he be doing wrong to be faring so poorly? Why couldn’t he afford what others could? And why were they moving ahead while he was standing still?

Stanley Greenberg tailored Al Gore’s presidential campaign to appeal to such voters. Gore’s most significant slogan was “The People Versus the Powerful,” which was meant to rally members of the middle class who felt threatened by “powerful forces” beyond their control, such as HMOs, tobacco companies, big corporations, and globalization, and to channel their resentment against the upper class. Gore dressed down throughout his campaign in the hope that these middle-class workers would identify with him.

Driving from Bethesda to Franklin County, one can see that the theory of a divide between the classes has a certain plausibility. In Montgomery County we have Saks Fifth Avenue, Cartier, Anthropologie, Brooks Brothers. In Franklin County they have Dollar General and Value City, along with a plethora of secondhand stores. It’s as if Franklin County has only forty-five coffee tables, which are sold again and again.

When the locals are asked about their economy, they tell a story very similar to the one that Greenberg, Teixeira, Rogers, and the rest of the wage-stagnation liberals recount. There used to be plenty of good factory jobs in Franklin County, and people could work at those factories for life. But some of the businesses, including the textile company J. Schoeneman, once Franklin County’s largest manufacturer, have closed. Others have moved offshore. The remaining manufacturers, such as Grove Worldwide and JLG Industries, which both make cranes and aerial platforms, have laid off workers. The local Army depot, Letterkenny, has radically shrunk its work force. The new jobs are in distribution centers or nursing homes. People tend to repeat the same phrase: “We’ve taken some hits.”

And yet when they are asked about the broader theory, whether there is class conflict between the educated affluents and the stagnant middles, they stare blankly as if suddenly the interview were being conducted in Aramaic. I kept asking, Do you feel that the highly educated people around, say, New York and Washington are getting all the goodies? Do you think there is resentment toward all the latte sippers who shop at Nieman Marcus? Do you see a gulf between high-income people in the big cities and middle-income people here? I got only polite, fumbling answers as people tried to figure out what the hell I was talking about.

When I rephrased the question in more-general terms, as Do you believe the country is divided between the haves and the have-nots?, everyone responded decisively: yes. But as the conversation continued, it became clear that the people saying yes did not consider themselves to be among the have-nots. Even people with incomes well below the median thought of themselves as haves.

What I found was entirely consistent with the election returns from November of last year. Gore’s pitch failed miserably among the voters it was intended to target: nationally he lost among non-college-educated white voters by 17 points and among non-college-educated white men by 29 points. But it worked beautifully on the affluent, educated class: for example, Gore won among women with graduate degrees by 22 points. The lesson seems to be that if you run a campaign under the slogan “The People Versus the Powerful,” you will not do well in the places where “the people” live, but you will do fantastically well in the places where “the powerful” live. This phenomenon mirrors, on a larger scale, one I noted a couple of years ago, when I traveled the country for a year talking about Bobos in Paradise, a book I had written on upscale America. The richer the community, the more likely I was to be asked about wage inequality. In middle-class communities the subject almost never came up.

Hanging around Franklin County, one begins to understand some of the reasons that people there don’t spend much time worrying about economic class lines. The first and most obvious one is that although the incomes in Franklin County are lower than those in Montgomery County, living expenses are also lower—very much so. Driving from Montgomery County to Franklin County is like driving through an invisible deflation machine. Gas is thirty, forty, or even fifty cents a gallon cheaper in Franklin County. I parked at meters that accepted only pennies and nickels. When I got a parking ticket in Chambersburg, the fine was $3.00. At the department store in Greencastle there were racks and racks of blouses for $9.99.

The biggest difference is in real-estate prices. In Franklin County one can buy a nice four-bedroom split-level house with about 2,200 square feet of living space for $150,000 to $180,000. In Bethesda that same house would cost about $450,000. (According to the Coldwell Banker Real Estate Corporation, that house would sell for $784,000 in Greenwich, Connecticut; for $812,000 in Manhattan Beach, California; and for about $1.23 million in Palo Alto, California.)

Some of the people I met in Franklin County were just getting by. Some were in debt and couldn’t afford to buy their kids the Christmas presents they wanted to. But I didn’t find many who assessed their own place in society according to their income. Rather, the people I met commonly told me that although those in affluent places like Manhattan and Bethesda might make more money and have more-exciting jobs, they are the unlucky ones, because they don’t get to live in Franklin County. They don’t get to enjoy the beautiful green hillsides, the friendly people, the wonderful church groups and volunteer organizations. They may be nice people and all, but they are certainly not as happy as we are.

Another thing I found is that most people don’t think sociologically. They don’t compare themselves with faraway millionaires who appear on their TV screens. They compare themselves with their neighbors. “One of the challenges we face is that it is hard to get people to look beyond the four-state region,” Lynne Woehrle, a sociologist at Wilson College, in Chambersburg, told me, referring to the cultural zone composed of the nearby rural areas in Pennsylvania, West Virginia, Maryland, and Virginia. Many of the people in Franklin County view the lifestyles of the upper class in California or Seattle much the way we in Blue America might view the lifestyle of someone in Eritrea or Mongolia—or, for that matter, Butte, Montana. Such ways of life are distant and basically irrelevant, except as a source of academic interest or titillation. One man in Mercersburg, Pennsylvania, told me about a friend who had recently bought a car. “He paid twenty-five thousand dollars for that car!” he exclaimed, his eyes wide with amazement. “He got it fully loaded.” I didn’t tell him that in Bethesda almost no one but a college kid pays as little as $25,000 for a car.

Franklin County is a world in which there is little obvious inequality, and the standard of living is reasonably comfortable. Youth-soccer teams are able to raise money for a summer trip to England; the Lowe’s hardware superstore carries Laura Ashley carpets; many people have pools, although they are almost always above ground; the planning commission has to cope with an increasing number of cars in the county every year, even though the population is growing only gradually. But the sort of high-end experiences that are everywhere in Montgomery County are entirely missing here.

On my journeys to Franklin County, I set a goal: I was going to spend $20 on a restaurant meal. But although I ordered the most expensive thing on the menu—steak au jus, “slippery beef pot pie,” or whatever—I always failed. I began asking people to direct me to the most-expensive places in town. They would send me to Red Lobster or Applebee’s. I’d go into a restaurant that looked from the outside as if it had some pretensions—maybe a “Les Desserts” glass cooler for the key-lime pie and the tapioca pudding. I’d scan the menu and realize that I’d been beaten once again. I went through great vats of chipped beef and “seafood delight” trying to drop twenty dollars. I waded through enough surf-and-turfs and enough creamed corn to last a lifetime. I could not do it.

No wonder people in Franklin County have no class resentment or class consciousness; where they live, they can afford just about anything that is for sale. (In Montgomery County, however—and this is one of the most striking contrasts between the two counties—almost nobody can say that. In Blue America, unless you are very, very rich, there is always, all around you, stuff for sale that you cannot afford.) And if they sought to improve their situation, they would look only to themselves. If a person wants to make more money, the feeling goes, he or she had better work hard and think like an entrepreneur.

I could barely get fifteen minutes into an interview before the local work ethic came up. Karen Jewell, who helps to oversee the continuing-education program for the local Penn State branch campus, told me, “People are very vested in what they do. There’s an awareness of where they fit in the organization. They feel empowered to be agents of change.”

People do work extremely hard in Franklin County—even people in supposedly dead-end jobs. You can see it in little things, such as drugstore shelves. The drugstores in Bethesda look the way Rome must have looked after a visit from the Visigoths. But in Franklin County the boxes are in perfect little rows. Shelves are fully stocked, and cans are evenly spaced. The floors are less dusty than those in a microchip-processing plant. The nail clippers on a rack by the cash register are arranged with a precision that would put the Swiss to shame.

There are few unions in Franklin County. People abhor the thought of depending on welfare; they consider themselves masters of their own economic fate. “People are really into the free market here,” Bill Pukmel, formerly the editor of the weekly paper in Chambersburg, told me.

In sum, I found absolutely no evidence that a Stanley Greenberg-prompted Democratic Party (or a Pat Buchanan-led Republican Party) could mobilize white middle-class Americans on the basis of class consciousness. I found no evidence that economic differences explain much of anything about the divide between Red and Blue America.

Ted Hale, a Presbyterian minister in the western part of the county, spoke of the matter this way: “There’s nowhere near as much resentment as you would expect. People have come to understand that they will struggle financially. It’s part of their identity. But the economy is not their god. That’s the thing some others don’t understand. People value a sense of community far more than they do their portfolio.” Hale, who worked at a church in East Hampton, New York, before coming to Franklin County, said that he saw a lot more economic resentment in New York.

Hale’s observations are supported by nationwide polling data. Pew has conducted a broad survey of the differences between Red and Blue states. The survey found that views on economic issues do not explain the different voting habits in the two regions. There simply isn’t much of the sort of economic dissatisfaction that could drive a class-based political movement. Eighty-five percent of Americans with an annual household income between $30,000 and $50,000 are satisfied with their housing. Nearly 70 percent are satisfied with the kind of car they can afford. Roughly two thirds are satisfied with their furniture and their ability to afford a night out. These levels of satisfaction are not very different from those found in upper-middle-class America.

The Pew researchers found this sort of trend in question after question. Part of the draft of their report is titled “Economic Divide Dissolves.”

A Lot of Religion but Few Crusaders

This leaves us with the second major hypothesis about the nature of the divide between Red and Blue America, which comes mainly from conservatives: America is divided between two moral systems. Red America is traditional, religious, self-disciplined, and patriotic. Blue America is modern, secular, self-expressive, and discomfited by blatant displays of patriotism. Proponents of this hypothesis in its most radical form contend that America is in the midst of a culture war, with two opposing armies fighting on behalf of their views. The historian Gertrude Himmelfarb offered a more moderate picture in One Nation, Two Cultures (1999), in which she argued that although America is not fatally split, it is deeply divided, between a heartland conservative population that adheres to a strict morality and a liberal population that lives by a loose one. The political journalist Michael Barone put it this way in a recent essay in National Journal: “The two Americas apparent in the 48 percent to 48 percent 2000 election are two nations of different faiths. One is observant, tradition-minded, moralistic. The other is unobservant, liberation-minded, relativistic.”

The values-divide school has a fair bit of statistical evidence on its side. Whereas income is a poor predictor of voting patterns, church attendance—as Barone points out—is a pretty good one. Of those who attend religious services weekly (42 percent of the electorate), 59 percent voted for Bush, 39 percent for Gore. Of those who seldom or never attend religious services (another 42 percent), 56 percent voted for Gore, 39 percent for Bush.

The Pew data reveal significant divides on at least a few values issues. Take, for example, the statement “We will all be called before God on Judgment Day to answer for our sins.” In Red states 70 percent of the people believe that statement. In Blue states only 50 percent do.

One can feel the religiosity in Franklin County after a single day’s visit. It’s on the bumper stickers: WARNING: IN CASE OF RAPTURE THIS VEHICLE WILL BE UNMANNED. REAL TRUCKERS TALK ABOUT JESUS ON CHANNEL 10. It’s on the radio. The airwaves are filled not with the usual mixture of hit tunes but with evangelicals preaching the gospel. The book section of Wal-Mart features titles such as The Beginner’s Guide to Fasting, Deepen Your Conversation with God, and Are We Living in the End Times? Some general stores carry the “Heroes of the Faith” series, which consists of small biographies of William Carey, George Müller, and other notable missionaries, ministers, and theologians—notable in Red America, that is, but largely unknown where I live.

Chambersburg and its vicinity have eighty-five churches and one synagogue. The Bethesda-Chevy Chase area, which has a vastly greater population, has forty-five churches and five synagogues. Professors at the local college in Chambersburg have learned not to schedule public lectures on Wednesday nights, because everybody is at prayer meetings.

Events that are part of daily life in Franklin County are unheard of in most of Blue America. One United Brethren minister told me that he is asked to talk about morals in the public school as part of the health and sex-education curriculum, and nobody raises a fuss. A number of schools have a “Bible release program,” whereby elementary school students are allowed to leave school for an hour a week to attend Bible-study meetings. At an elementary school in Waynesboro the Gideons used to distribute Bibles to any students who wanted them. (That ended after the village agnostic threatened to simultaneously distribute a booklet called God Is Just Pretend.)

There are healing ministries all throughout Franklin County, and even mainstream denominations have healing teams on hand after Sunday services. As in most places where evangelism is strong, the locals are fervently pro-Israel. Almost every minister I visited has mementos in his study from visits to Jerusalem. A few had lived in Israel for extended periods and spoke Hebrew. One delivered a tirade against CNN for its bias against the Jewish state. One or two pointed out (without quite bragging) that whereas some Jewish groups had canceled trips to Israel since the upsurge in intifada violence, evangelical groups were still going.

David Rawley, a United Brethren minister in Green castle, spoke for many of the social conservatives I met when he said that looking at the mainstream Hollywood culture made him feel that he was “walking against the current.” “The tremendous force of culture means we can either float or fight,” Rawley said. “Should you drift or stand on a rock? I tell people there is a rock we can hang on—the word of God. That rock will never give way. That rock’s never going to move.” When I asked Rawley what he thought of big-city culture, he said, “The individual is swallowed up by the largeness of the city. I see a world that doesn’t want to take responsibility for itself. They have the babies but they decide they’re not going to be the daddies. I’d really have to cling to the rock if I lived there.”

I met with Rawley at the height of the scandal involving Representative Gary Condit and the missing intern Chandra Levy. Levy’s mother was quoted in The Washington Times as calling herself a “Heinz 57 mutt” when it came to religion. “All religions tie to similar beliefs,” she said. “I believe in spirituality and God. I’m Jewish. I think we have a wonderful religion. I’m also Christian. I do believe in Jesus, too.” The contrast between her New Age approach to spirituality and Rawley’s Red America one could not have been greater.

Life is complicated, however. Yes, there are a lot of churches in Franklin County; there are also a lot of tattoo parlors. And despite all the churches and bumper stickers, Franklin County doesn’t seem much different from anywhere else. People go to a few local bars to hang out after softball games. Teenagers drive recklessly along fast-food strips. Young women in halter tops sometimes prowl in the pool halls. The local college has a gay-and-lesbian group. One conservative clergyman I spoke with estimated that 10 percent of his congregants are gay. He believes that church is the place where one should be able to leave the controversy surrounding this sort of issue behind. Another described how his congregation united behind a young man who was dying of AIDS.

Sex seems to be on people’s minds almost as much as it is anywhere else. Conservative evangelical circles have their own sex manuals (Tim LaHaye wrote one of them before he moved on to the “Left Behind” series), which appear to have had some effect: according to a 1994 study conducted by researchers at the University of Chicago, conservative Protestant women have more orgasms than any other group.

Franklin County is probably a bit more wholesome than most suburbs in Blue America. (The notion that deviance and corruption lie underneath the seeming conformism of suburban middle-class life, popular in Hollywood and in creative-writing workshops, is largely nonsense.) But it has most of the problems that afflict other parts of the country: heroin addiction, teen pregnancy, and so on. Nobody I spoke to felt part of a pristine culture that is exempt from the problems of the big cities. There are even enough spectacular crimes in Franklin County to make a devoted New York Post reader happy. During one of my visits the front pages of the local papers were ablaze with the tale of a young woman arrested for assault and homicide after shooting her way through a Veterans of the Vietnam War post. It was reported that she had intended to rob the post for money to run away with her lesbian girlfriend.

If the problems are the same as in the rest of America, so are many of the solutions. Franklin County residents who find themselves in trouble go to their clergy first, but they are often referred to psychologists and therapists as part of their recovery process. Prozac is a part of life.

Almost nobody I spoke with understood, let alone embraced, the concept of a culture war. Few could see themselves as fighting such a war, in part because few have any idea where the boundary between the two sides lies. People in Franklin County may have a clear sense of what constitutes good or evil (many people in Blue America have trouble with the very concept of evil), but they will say that good and evil are in all neighborhoods, as they are in all of us. People take the Scriptures seriously but have no interest in imposing them on others. One finds little crusader zeal in Franklin County. For one thing, people in small towns don’t want to offend people whom they’ll be encountering on the street for the next fifty years. Potentially controversial subjects are often played down. “We would never take a stance on gun control or abortion,” Sue Hadden, the editor of the Waynesboro paper, told me. Whenever I asked what the local view of abortion was, I got the same response: “We don’t talk about it much,” or “We try to avoid that subject.” Bill Pukmel, the former Chambersburg newspaper editor, says, “A majority would be opposed to abortion around here, but it wouldn’t be a big majority.” It would simply be uncivil to thrust such a raw disagreement in people’s faces.

William Harter, a Presbyterian minister in Chambersburg, spans the divide between Red and Blue America. Harter was raised on a farm near Buffalo. He went to the prestigious Deerfield Academy, in Massachusetts, before getting a bachelor’s degree in history from Williams College, a master’s in education from Harvard, and, after serving for a while in the military, a Ph.D. in Judaism and Christian origins from the Union Theological Seminary, in Manhattan. He has lived in Chambersburg for the past twenty-four years, and he says that the range of opinion in Franklin County is much wider than it was in Cambridge or New York. “We’re more authentically pluralistic here,” he told me.

I found Harter and the other preachers in Franklin County especially interesting to talk with. That was in part because the ones I met were fiercely intelligent and extremely well read, but also because I could see them wrestling with the problem of how to live according to the Scriptures while being inclusive and respectful of others’ freedoms. For example, many of them struggle over whether it is right to marry a couple who are already living together. This would not be a consideration in most of Blue America.

“Some of the evangelicals won’t marry [such couples],” Harter told me. “Others will insist that they live apart for six months before they’ll marry them. But that’s not the real world. These couples often don’t understand the theological basis for not living together. Even if you don’t condone their situations, you have to start where they are—help them have loyal marriages.”

Divorce is tolerated much more than it used to be. And none of the ministers I spoke with said that they would condemn a parishioner who was having an affair. They would confront the parishioner, but with the goal of gently bringing that person back to Jesus Christ. “How could I love that person if I didn’t?” Patrick Jones, of the United Brethren’s King Street Church, in Chambersburg, asked. People in Franklin County are contemptuous of Bill Clinton and his serial infidelities, but they are not necessarily fans of Kenneth Starr—at least not the Kenneth Starr the media portrayed. They don’t like public scolds.

Roger Murray, a Pentecostal minister in Mercersburg, whose father was also a Pentecostal minister, exemplifies the way in which many church authorities are torn by the sometimes conflicting desires to uphold authority and respect personal freedom. “My father would preach about what you could do and what you couldn’t do,” Murray recalls. “He would preach about smoking, about TV, about ladies who dress provocatively, against divorce.” As a boy, Murray used to go visit his uncle, and he would sit in another room when his uncle’s family watched television. “I was sure they were going to hell,” he told me. But now he would never dream of telling people how to live. For one thing, his congregants wouldn’t defer. And he is in no rush to condemn others. “I don’t think preaching against homosexuality is what you should do,” he told me. “A positive message works better.”

Like most of the people I met in Franklin County, Murray regards such culture warriors as Jerry Falwell and Pat Robertson as loose cannons, and televangelists as being far too interested in raising money. “I get pretty disgusted with Christian TV,” he said. And that was before Falwell and Robertson made their notorious comments about the attacks of September 11 being a judgment from God. When I asked locals about those remarks, they answered with words like “disgusting,” “horrendous,” and “horrible.” Almost no one in the county voted for Pat Buchanan; he was simply too contentious.

Certainly Red and Blue America disagree strongly on some issues, such as homosexuality and abortion. But for the most part the disagreements are not large. For example, the Pew researchers asked Americans to respond to the statement “There are clear guidelines about what’s good or evil that apply to everyone regardless of their situation.” Forty-three percent of people in Blue states and 49 percent of people in Red states agreed. Forty-seven percent of Blue America and 55 percent of Red America agreed with the statement “I have old-fashioned values about family and marriage.” Seventy percent of the people in Blue states and 77 percent of the people in Red states agreed that “too many children are being raised in day-care centers these days.” These are small gaps. And, the Pew researchers found, there is no culture gap at all among suburban voters. In a Red state like Arizona suburban voters’ opinions are not much different from those in a Blue state like Connecticut. The starkest differences that exist are between people in cities and people in rural areas, especially rural areas in the South.

The conservatism I found in Franklin County is not an ideological or a reactionary conservatism. It is a temperamental conservatism. People place tremendous value on being agreeable, civil, and kind. They are happy to sit quietly with one another. They are hesitant to stir one another’s passions. They appreciate what they have. They value continuity and revere the past. They work hard to reinforce community bonds. Their newspapers are filled with items about fundraising drives, car washes, bake sales, penny-collection efforts, and auxiliary thrift shops. Their streets are lined with lodges: VFW, Rotarians, Elks, Moose. Luncheons go on everywhere. Retired federal employees will be holding their weekly luncheon at one restaurant, Harley riders at another. I became fascinated by a group called the Tuscarora Longbeards, a local chapter of something called the National Wild Turkey Federation. The Longbeards go around to schools distributing Wild About Turkey Education boxes, which contain posters, lesson plans, and CD-ROMs on turkey preservation.

These are the sorts of things that really mobilize people in Franklin County. Building community and preserving local ways are far more important to them than any culture war.

The Ego Curtain

The best explanation of the differences between people in Montgomery and Franklin Counties has to do with sensibility, not class or culture. If I had to describe the differences between the two sensibilities in a single phrase, it would be conception of the self. In Red America the self is small. People declare in a million ways, “I am normal. Nobody is better, nobody is worse. I am humble before God.” In Blue America the self is more commonly large. People say in a million ways, “I am special. I have carved out my own unique way of life. I am independent. I make up my own mind.”

In Red America there is very little one-upmanship. Nobody tries to be avant-garde in choosing a wardrobe. The chocolate-brown suits and baggy denim dresses hanging in local department stores aren’t there by accident; people conspicuously want to be seen as not trying to dress to impress.

For a person in Blue America the blandness in Red America can be a little oppressive. But it’s hard not to be struck by the enormous social pressure not to put on airs. If a Franklin County resident drove up to church one day in a shiny new Lexus, he would face huge waves of disapproval. If one hired a nanny, people would wonder who died and made her queen.

In Franklin County people don’t go looking for obscure beers to demonstrate their connoisseurship. They wear T-shirts and caps with big-brand names on them—Coke, McDonald’s, Chevrolet. In Bethesda people prefer cognoscenti brands—the Black Dog restaurant, or the independent bookstore Politics and Prose. In Franklin County it would be an affront to the egalitarian ethos to put a Princeton sticker on the rear window of one’s car. In Montgomery County some proud parents can barely see through their back windows for all the Ivy League stickers. People in Franklin County say they felt comfortable voting for Bush, because if he came to town he wouldn’t act superior to anybody else; he could settle into a barber’s chair and fit right in. They couldn’t stand Al Gore, because they thought he’d always be trying to awe everyone with his accomplishments. People in Montgomery County tended to admire Gore’s accomplishments. They were leery of Bush, because for most of his life he seemed not to have achieved anything.

I sometimes think that Franklin County takes its unpretentiousness a little too far. I wouldn’t care to live there, because I’d find it too unchanging. I prefer the subtle and not-so-subtle status climbing on my side of the Ego Curtain—it’s more entertaining. Still, I can’t help respecting the genuine modesty of Franklin County people. It shows up strikingly in data collected by Mediamark Research. In survey after survey, residents of conservative Red America come across as humbler than residents of liberal Blue America. About half of those who describe themselves as “very conservative” agree with the statement “I have more ability than most people,” but nearly two thirds of those who describe themselves as “very liberal” agree. Only 53 percent of conservatives agree with the statement “I consider myself an intellectual,” but 75 percent of liberals do. Only 23 percent of conservatives agree with the statement “I must admit that I like to show off,” whereas 43 percent of liberals do.

A Cafeteria Nation

These differences in sensibility don’t in themselves mean that America has become a fundamentally divided nation. As the sociologist Seymour Martin Lipset pointed out in The First New Nation (1963), achievement and equality are the two rival themes running throughout American history. Most people, most places, and most epochs have tried to intertwine them in some way.

Moreover, after bouncing between Montgomery and Franklin Counties, I became convinced that a lot of our fear that America is split into rival camps arises from mistaken notions of how society is shaped. Some of us still carry the old Marxist categories in our heads. We think that society is like a layer cake, with the upper class on top. And, like Marx, we tend to assume that wherever there is class division there is conflict. Or else we have a sort of Crossfire model in our heads: where would people we meet sit if they were guests on that show?

But traveling back and forth between the two counties was not like crossing from one rival camp to another. It was like crossing a high school cafeteria. Remember high school? There were nerds, jocks, punks, bikers, techies, druggies, God Squadders, drama geeks, poets, and Dungeons & Dragons weirdoes. All these cliques were part of the same school: they had different sensibilities; sometimes they knew very little about the people in the other cliques; but the jocks knew there would always be nerds, and the nerds knew there would always be jocks. That’s just the way life is.

And that’s the way America is. We are not a divided nation. We are a cafeteria nation. We form cliques (call them communities, or market segments, or whatever), and when they get too big, we form subcliques. Some people even get together in churches that are “nondenominational” or in political groups that are “independent.” These are cliques built around the supposed rejection of cliques.

We live our lives by migrating through the many different cliques associated with the activities we enjoy and the goals we have set for ourselves. Our freedom comes in the interstices; we can choose which set of standards to live by, and when.

We should remember that there is generally some distance between cliques—a buffer zone that separates one set of aspirations from another. People who are happy within their cliques feel no great compulsion to go out and reform other cliques. The jocks don’t try to change the nerds. David Rawley, the Greencastle minister who felt he was clinging to a rock, has been to New York City only once in his life. “I was happy to get back home,” he told me. “It’s a planet I’m a little scared of. I have no desire to go back.”

What unites the two Americas, then, is our mutual commitment to this way of life—to the idea that a person is not bound by his class, or by the religion of his fathers, but is free to build a plurality of connections for himself. We are participants in the same striving process, the same experimental journey.

Never has this been more apparent than in the weeks following the September 11 attacks. Before then Montgomery County people and Franklin County people gave little thought to one another: an attitude of benign neglect toward other parts of the country generally prevailed. But the events of that day generated what one of my lunch mates in Franklin County called a primal response. Our homeland was under attack. Suddenly there was a positive sense that we Americans are all bound together—a sense that, despite some little fissures here and there, has endured.

On September 11 people in Franklin County flocked to the institutions that are so strong there—the churches and the American Legion and the VFW posts. Houses of worship held spontaneous prayer services and large ecumenical services. In the weeks since, firemen, veterans, and Scouts have held rallies. There have been blood drives. Just about every service organization in the county—and there are apparently thousands—has mobilized to raise funds or ship teddy bears. The rescue squad and the Salvation Army branch went to New York to help.

Early every morning Ted Hale, the Presbyterian minister who once worked in East Hampton, goes to one of the local restaurants and sits as the regulars cycle through. One of the things that has struck him since the attacks is how little partisan feeling is left. “I expected to hear a certain amount of Clinton bashing, for creating the mess in which this could take place,” he told me in October. “But there’s been absolutely none of that.” Instead Hale has been deluged with questions—about Islam, about why God restrains himself in the face of evil, about how people could commit such acts.

The area’s churches have not been monolithic in their responses. Many of the most conservative churches—the Mennonites and the Brethren, for example—have pacifist traditions. Bill Harter, in contrast, told his congregation during a recent sermon that the pacifist course is not the right one. “We must face the fact that there is a power of evil loose in the universe, which is dedicated to attacking all that is good, all that comes from God,” he said. This evil, Harter continued, has cloaked itself in a perverted form of one of the world’s major faiths. Citing the Protestant theologian Reinhold Niebuhr, he reminded his congregants that there is no sinless way to defend ourselves against this hostile ideology. But defend we must. “We must humbly make our choice while recognizing that we must constantly turn to God for forgiveness,” he told them.

The churches and synagogues in Bethesda, too, have been struggling. Over the Jewish High Holy Days, I heard of three synagogues in which the sermon was interrupted by a member of the congregation. In one instance the rabbi had said that it is always impossible to know where good and evil lie. A man rose up angrily to declare that in this case that sentiment was nonsense.

Most people in my part of Blue America know few who will be called on to fight in the war. In Franklin County military service is common. Many families have an enlisted son or daughter, and many more have a relative in the reserves or the National Guard. Franklin County is engaged in an urgent discussion, largely absent where I live, about how to fill in for the reservists called up for active duty.

Still, there’s an attitude of determination in both places. If I had to boil down all the conversations I have had in Franklin and Montgomery Counties since September 11, the essence would be this: A horrible thing happened. We’re going to deal with it. We’re going to restore order. We got through Pearl Harbor. We’re going to get through this. “There is no flaccidity,” Harter observed, in words that apply to both communities.

If the September 11 attacks rallied people in both Red and Blue America, they also neutralized the political and cultural leaders who tend to exploit the differences between the two. Americans are in no mood for a class struggle or a culture war. The aftermath of the attacks has been a bit like a national Sabbath, taking us out of our usual pleasures and distractions and reminding us what is really important. Over time the shock will dissipate. But in important ways the psychological effects will linger, just as the effects of John F. Kennedy’s assassination have lingered. The early evidence still holds: although there are some real differences between Red and Blue America, there is no fundamental conflict. There may be cracks, but there is no chasm. Rather, there is a common love for this nation—one nation in the end.

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