ested in Sartre?”) and future plansninclude a similarly amiable chat withnHarold Bloom, Yale’s most influentialncritic. Andrew and his friends havenlearned the all-important number-onenlesson of journalism: that flattery takesnon a whole new dimension when it’sntypeset, and that the publicity of thenpress is really, really helpful in winningnfriends and influencing people.nI want to go on record as taking backnevery snide comment I’ve ever madenabout student protesters in the 60’s:nnothing is so terrifying as the modernnYalie’s love for quid pro quo.nPerhaps I should not blame AndrewnCohen and his friends so much, younsay: their Lit. is no different from anynother college magazine, and as fornwhat they know about the old Lit.,nthey are just parroting back what theirnelders have told them, and what morenPrincipalities & Powersnby Samuel FrancisnKjn the same day last year that thenSupreme Court sliced a few ounces ofnflesh out of its 1973 Koe v. Wadendecision on abortion, it also carved upnan American tradition governing thenpublic observance of Christmas. In thencase oi Allegheny v. ACLV, the Courtnheld that Allegheny County in Pennsylvaniancould not display a ChristiannNativity scene without also surroundingnit with symbols of secularism. Innthe same decision, however, the Courtnruled that because authorities in Pittsburghnhad put up symbols of Hanukkahnalongside Christian symbols, thatndisplay was not an endorsement of anparticular sect or doctrine but only a tipnof the city’s hat to the idea of religionnin general. Presumably, if your citynnext year similarly honors Quetzalcoaflnor Apollo the Mouse-Slayer, alongnwith the more mundane Christian andnJewish faiths, the ACLU will leave younalone.nBut in the Allegheny case, thenACLU was not the real plaintiff. Thatnhonor belongs to one Malik Tunador, anMoslem on whose behalf the ACLUnbrought the suit and saw it through tonthe final wisdom imparted by the ninenunelected magistrates who rule Amer­ncan you expect? But let me quote whatnAndrew said in full, when I asked himnwhat he thought of Navrozov’s era atnthe magazine: “I don’t want to comment,”nhe began, but then continued:n”I don’t want to make any politicalnstatement. I will say that I think thenLit. should reflect the interest andnconcerns and problems and discoursenof the Yale undergraduate community,nand under Navrozov it didn’t. I alsonthink the Yale art community shouldnbe represented — and the Yale artncommunity wasn’t represented in thenpasty pastel landscapes that surroundednNavrozov’s editorial.”nI’ve been trying to think which issuenhe could have seen: the one with Botero?nWilliam Bailey? Elie Nadelman?nIgor Galanin? For those of you whonhaven’t seen the new Lit., Andrew’sncomment above, his nicely distillednica. Most of the sensible journalisticncommentary on the case at the timendwelled on such staple themes as thendangers of judicial activism, social engineeringnunder the guise of civil liberties,nand triumphant secularism. All ofnthese were apposite, but there is anothernthat relates to the person of Mr.nTunador himself and that seems tonhave been lost in the verbal underbrush:nnamely, what happens to annation’s cultural identity when unassimilatednaliens within it gain politicalnpower and legal rights?nMr. Tunador’s passion to rid AlleghenynCounty of public endorsementsnof Judeo-Christian symbolism is notnunique. Last year also, adherents of thenCaribbean voodoo cult Santeria, whonworship, among others, an odd godncalled “Babalu” and slaughter animalsnto his glory, brought suit against Miaminin an effort to overturn that city’snanimal protection laws so they couldnadore their bloodthirsty deity with impunity.nThey lost the first round inncourt, but they haven’t given up, and,nBabalu willing, they may yet prevailnover the forces of repression. Actually,nletting Santeria devotees chop up dogsnand chickens may be preferable tontolerating the liturgies of closely relatedncults also being imported into thisncountry. In 1989 a gang of drug smug­nnnhatred of anything beautiful, shouldngive you the idea. You may believenthat a magazine founded by Yale studentsnshould be under the thumb ofnthe Dean’s office, which is what “backnto the students” has meant in practicalnterms; or you may hate all Russiansnand all conservatives — I don’t care,nwe could still have a conversation. Butnwhat do you do with a person whoncannot understand why de Lempicka isnwonderful while Hannaline Rogenberg’snoil of a nude woman carryingna nude woman corpse on the back ofnthe Spring 1989 newly-revived-andpurifiednall-undergraduate Yale LiterarynMagazine is not? I could deconstructnmy English, I could take a stabnat “discourse”; but even then thenLit.’s new editors would not understand.n— Katherine Daltonnglers from Mexico kidnapped annAmerican youth, cut off his legs, andnburied his corpse in the desert as partnof a ceremony to avoid capture.nIt’s probably unlikely that adherentsnof Babalu and similar divinities willnbecome Episcopalians any time soon.nFor that matter, it’s also improbablenthat such newcomers will convert tonthe constitutional republicanism thatnhistorically has governed the politics ofnthe United States, traces its ancestry tonBritish and Western European roots,nand is virtually unknown in the ThirdnWorld today. Nor should, we expect toonmany of our new citizens to adopt thensocial and moral institutions that mostnEuro-Americans have long followednand on which our government, legalnsystem, economy, and indeed the education,narts, and sciences of our higherncivilization rest. Not since the Salemnwitch trials of the late 17th centurynhave Americans expressed much faithnin the kind of paleolithic sorcery thatnthe animalistic creeds of the ThirdnWorld are now fetching hither, butntheir primitive paganism may soon percolateninto our pantheon and permanentlynalter the basic assumptions andnvalues of our national culture.nIndeed, for all the cliches among thenprofessional xenophiles about then”strong family values” that the newnJULY 1990/9n