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On Being with Krista Tippett is a public radio project delving into the human side of news stories + issues. Curated + edited by senior editor Trent Gilliss.

We publish guest contributions. We edit long; we scrapbook. We do big ideas + deep meaning. We answer questions.

We've even won a couple of Webbys + a Peabody Award.

But there is a different story in the DNA of Oklahoma politics. It’s a truly forgotten story in the relatively brief history of this state that people fled the past to create. When the former Indian Territory became Oklahoma in 1907, it had one of the most progressive constitutions in the union, influenced largely by a farmer-labor coalition. Yet small farmers and laborers—75 percent of the population of around two million by 1920—grew less secure and more economically burdened in the early years of statehood, while “New White elites” (bankers, lawyers, merchants and landlords) flourished. These increasingly downtrodden voters gave Socialist presidential candidate Eugene Debs 16 percent of the Oklahoma vote in 1912, compared with 6 percent nationally. And for a tumultuous moment a decade later, a semi-Socialist grassroots Oklahoma movement elected a governor. …

There are echoes of those farmers and laborers in today’s tea partiers and Wall Street occupiers, but also in Democrats and Republicans who long to recover their faith in politics. A faith in politics, and a determination to make politics work anew for common people, finds impassioned and often eloquent expression in the forgotten pages of the Reconstructionist. Its voices, and its lessons, deserve remembering.

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Thich Nhat Hanh, Tornadoes, and Being Present in the Moment

by Joe DePlasco, guest contributor

Oklahoma from the RoadThis past Sunday, I had the great pleasure of sitting next to Mary Emeny at a dinner in Amarillo, Texas where we were showing highlights of Ken Burns’ upcoming film, The Dust Bowl. Mary, I later learned, is prominent in the arts and environmental communities in Amarillo. When I asked someone else at the table what Mary did, she responded, “She makes Amarillo worth living in for the rest of us.”

During our chat, Mary spoke about her trips to Vietnam as a young woman and, specifically, her work with Buddhist monks there on behalf of Thich Nhat Hanh, the Vietnamese Buddhist monk. (Vietnam came up because Ken Burns is working on a film about the war in Vietnam.)

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Unforeseen Beauty and Possibility: A Decade of Discovering Islam

by Krista Tippett, host

Ash of murdered thousands.The Brooklyn sun on September 11, 2001. (photo: by Joshua Treviño/Flickr, cc by-nc-nd 2.0)

In a perfect world, or at least a perfectly informed one, most Americans would have known something about Islam as the 21st century opened. They would have been aware that over one billion of the world’s people belong to this faith that emerged from the monotheistic soil of Christianity and Judaism. They might also have known that Muslims would soon be the second largest religious group in the U.S., after Christians. And that statistic might have come alive in American imaginations in the form of the doctors and teachers, parents and citizens it represents.

But we don’t live in a perfect world. September 11, 2001, was many Americans’ catastrophic introduction to Islam. Certainly, up to then, there were Islamic images that populated the American sense of the world out there — threatening images, many of them, associated with bombed embassies or the first failed World Trade Center attack. Islamic terrorists were default suspects, too, we recall, in the immediate hours after the Oklahoma City bombing.

But September 11 was the day, as someone said, when the Middle East came to America. That Tuesday we woke up as post-Cold War people — citizens of the prosperous remaining superpower. By Wednesday we had become post-9/11 people, with newly fearful eyes on the world. And our new enemies declared themselves agents of Islam.

I was in Washington, DC, on that day seeking funding for the wild idea of a weekly public radio program on religion. I had been piloting programs for about a year, getting an enthusiastic response from listeners and a tepid one from programmers. Talk of religion, many argued, was necessarily proselytizing and divisive. Moreover, faith wasn’t an appropriate focus for a weekly hour of public radio — not a reasonable, weighty subject for public life like politics or economics or the arts — best left as a private matter.

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