Friday, October 10, 2008
Why Rezko, Ayers and Wright Matter
Why are these associations important? Do I think Obama is as corrupt as Rezko? Or shares Wright's angry racism or Ayers's unreconstructed 1960s radicalism?
No. But that does not make these associations irrelevant. They tell us two important things about Obama.
First, his cynicism and ruthlessness. He found these men useful, and use them he did. Would you attend a church whose pastor was spreading racial animosity from the pulpit? Would you even shake hands with -- let alone serve on two boards with -- an unrepentant terrorist, whether he bombed U.S. military installations or abortion clinics?
Most Americans would not, on the grounds of sheer indecency. Yet Obama did, if not out of conviction then out of expediency. He was a young man on the make, an unknown outsider working his way into Chicago politics. He played the game with everyone, without qualms and with obvious success.
Obama is not the first politician to rise through a corrupt political machine. But he is one of the rare few to then have the audacity to present himself as a transcendent healer, hovering above and bringing redemption to the "old politics" -- of the kind he had enthusiastically embraced in Chicago in the service of his own ambition.
Second, and even more disturbing than the cynicism, is the window these associations give on Obama's core beliefs. He doesn't share the Rev. Wright's poisonous views of race nor Ayers's views, past and present, about the evil that is American society. But Obama clearly did not consider these views beyond the pale. For many years he swam easily and without protest in that fetid pond.Until now. Today, on the threshold of the presidency, Obama concedes the odiousness of these associations, which is why he has severed them. But for the years in which he sat in Wright's pews and shared common purpose on boards with Ayers, Obama considered them a legitimate, indeed unremarkable, part of social discourse.