Even as many in mainstream media repeatedly insist that there’s nothing to see here, so let’s move on, cheeky activists like James O’Keefe continue to use new technologies to expose dubious doings (and worse) on the political left.
O’Keefe first earned notoriety by recording employees of Planned Parenthood seeming to endorse a racist agenda, and, later, ACORN workers seeming to endorse a criminal one. Planned Parenthood didn’t suffer much of a cost from the ensuing controversies. But ACORN lost congressional funding and eventually shut its doors.
Not entirely, however. Some elements of the organization continued under different guise. O’Keefe’s Project Veritas recently recorded admissions by a field organizer, Jennifer Longoria, for Battleground Texas (BT), an ACORN successor outfit. According to Longoria, BT routinely scrapes voter information from voter registration rolls on behalf of the gubernatorial campaign of Democrat Wendy Davis.
Longoria confesses the chicanery even though BT staff have been warned not to fall prey to O’Keefe-style inquiries about values and practices.
“[E]very time we register somebody to vote, we keep their name, number. . . .”
“And that’s from the voter registration form?” asks an O’Keefe associate.
“Right, from the form. That data collection is the key.”
The Texas Secretary of State makes clear that voter registrars are prohibited from copying telephone numbers from registration forms. It’s against the law.
A “news gathering” outfit like the Texas Tribune may downplay the revelations, but the cat’s out of the bag. As they say, data collection — and distribution — is the key.
This is Common Sense. I’m Paul Jacob.
In the economy, an act, a habit, an institution, a law, gives birth not only to an effect, but to a series of effects. Of these effects, the first only is immediate; it manifests itself simultaneously with its cause—it is seen. The others unfold in succession—they are not seen: it is well for us if they are foreseen. Between a good and a bad economist this constitutes the whole difference—the one takes account of the visible effect; the other takes account both of the effects which are seen and also of those which it is necessary to foresee.
After the fourth century the declarations against slavery are earnest and continual. And in a theological but yet pregnant sense, divines of the second century insist on liberty, and divines of the fourth century on equality. There was one essential and inevitable transformation in politics. Popular governments had existed, and also mixed and federal governments, but there had been no limited government, no State the circumference of whose authority had been defined by a force external to its own.
A right, such as a right to free speech, imposes no obligation on another, except that of non-interference. The so-called right to health care, food or housing, whether a person can afford it or not, is something entirely different; it does impose an obligation on another. If one person has a right to something he didn’t produce, simultaneously and of necessity it means that some other person does not have right to something he did produce. That’s because, since there’s no Santa Claus or Tooth Fairy, in order for government to give one American a dollar, it must, through intimidation, threats and coercion, confiscate that dollar from some other American.