Natural in Tooth and Tax Code

The process by which one becomes a citizen is called naturalization. It’s an intriguing term; implicit is the assumption that someone who does not hold citizenship is unnatural. Yet it doesn’t take much imagination to imagine a time not so long ago when citizenship was not quite so formal. And it is also easy to think of place where the inhabitants wear the identity of citizenship very lightly.

A recent The Economist editorial praises the value of a second or third passport, which is very much in line with the values and wants today’s global, multi-cultural populace. Drawing on its nineteenth century liberal heritage, the publication argues for more free migration of peoples, just as does for goods. Restriction of dual or multi-citizenship, a trend in some countries, is likened to protectionism by the magazine.  “A better approach,” goes the argument, “would be to use residence (especially tax residence) as the main criterion for an individual’s rights and responsibilities.”

If only citizenship – and naturalization – was governed by rational actors and economic issues. For many, the very potential of lightening the burdens and obligations of citizenship pull at the very fabric of national identity. Tax codes may drive decisions for some; for many people, the idea of changing citizenship is extraordinarily traumatic.

I anticipate increasingly freighted debates about citizenship in the future, particularly as the culture of educated people moves farther and farther away from those that are less educated. Education in a developed country today is synonymous with access via the internet to information, people and ideas of almost incomprehensible complexity. The boundaries of space and time are much different for the educated and connected than from those that are not – and here will see ever greater tensions. And those that feel threatened with the loosening bonds will demand ever greater national compliance.

Indians and Insulators

Sam Grunewald, my great-grandfather, spent much of his life as a farmer in Van Wert, Ohio. I spent some time with him when I was a child and my memories are very much of his age and his direct connection with a different time. Indians, to Sam, were not from Westerns, but from life. He deplored their drinking and talked of their poverty: “poor folk.” He told me, one night looking at the moon, that an Indian in Oklahoma had explained to him that the shape of the moon was a good indicator of whether or not it was worth hunting. “If you can hang your bag on the moon,” he said, then one shouldn’t go out. He was a child of the 1800s.

When he kissed me good bye, his whiskers, even when shaved, bristled.

I asked him once if he was a good kid or whether or not he got into trouble. This was shortly after I was punished for a small infraction and Sam told me about a bad competition between him his brother: breaking glass insulators. I had no idea what he was talking about until he showed me on, a glass dome about three inches tall. These were the insulators on electricity and telegraph lines and a boy with a rock and a good arm could shatter one with a pitch. Sam told me he got pretty good at it but that he stopped after he was caught. He felt pretty bad about it, he said.

The insulators are now collected. I see them, every now and then at an antiques fair, and I think of grizzled Sam as a young boy, whipping rocks at them. He hoped that they hit and he hoped that they missed.

And thus, another space is cleared

in the proverbial digital forest. Or perhaps, more appropriately, a claim is staked.

My great grandfather, Sam, was part of an Oklahoma land grab as a young man. I remember him talking about it: leaving Ohio with his father, taking the train to Oklahoma and then riding on a flat car until suitable land was found. There are still many Grunewalds – his family name – in Oklahoma. Sam liked it, but preferred Ohio.

I wonder what he would have made of all this. Probably not much unless he could see the use of it.

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