WHY THE MASSACHUSETTS COURT WAS WRONG:
A couple of other NZ blogs have endorsed last week's
Massachusetts' Supreme Court decision that a prohibition on gay marriage breached the state's constitution, and the human rights of the gay couples. I myself made
similar comments following a similar decision in Canada earlier this year. Before embarking upon what follows, I should make it clear that I have not, in any way, changed my opinion in the intervening time. I believe now, as I did then, that the denial of the benefits of marriage to gay couples is unjustified. If it were up to me, I would allow gay couples to marry.
Nonetheless, I am not sure that I think the position taken by the Massachusetts Court was a good thing. My qualms about the decision are not legal ones: I do not know enough of Massachusetts constitutional law to pass judgement on the legal, as opposed to moral, reasoning of the judges in the case. However, I do have serious concerns about the desirability of judges making this sort of decision.
I have
argued previously that most rights arguments likely to come before courts are not susceptible of easy answers, and for this reason would be better entrusted to democratically elected legislatures. However, I also noted there that the situation may be a little different in two particular instances.
The first concerns democratic rights: questions of who gets to vote, how electoral boundaries are drawn or whether we should adopt proportional representation are ones in which politicians have a vested interest, which may create a presumption that these things should be decided by courts, referenda or perhaps other more impartial bodies. The vested interests of the large parties in the FPP voting system in NZ, and what the US euphemistically calls "redistricting" (read gerrymandering) are prime examples of the potential effect this can have.
The second concerns minority rights. Unless somehow protected, the argument goes, majoritarian democracies will display a tendency to trample the rights of particular minorites, whether they be indigenous or immigrant groups, religious minorities, or those of a frowned-upon sexual orientation. Hence judicial review. It is this that provides the prima facie case for judicial intervention in the issue of gay marriage.
This view is not without problems. Just because legislators may make "bad" decisions, we should not necessarily rush into the arms of judicial review: after all, the judges might be even worse. (As Churchill noted, democracy is the worst possible form of government, apart from everything else.) Indeed, there are examples of judicial complicity in gross human rights violations (the usual example is
Korematsu v US, where the Supreme Court upheld the forced internment of Japanese Americans during WWII, though I think the Supreme Court's decision in that case was acceptable on the ground that it lacked the knowledge necessary to decide whether the measure was justified under the circumstances). And there certainly exist "enlightened" legislatures that have overcome the potential problems of majoritarianism in providing for minority rights (e.g. the Scandinavian countries allowing civil unions).
Nonetheless, I still think that, on balance, judges are likely to better balance minority with majority rights than legislatures. (At least provided the appointment process remains apolitical: otherwise judges simply function as a majoritarian parliament with 20 year electoral terms - the worst of both worlds.) If this were the only consideration, I would have only slight hesitation about endorsing judicial review on this basis.
But there is another, more practical problem. Although courts may make better decisions on balance, it is doubtful whether this will give better results. This might happen if a judicial decision were the end of the matter - the judgment is handed down, and the court's opinion implemented. But that's not how it happens in the real world. The unfavourable majority does not simply evaporate as a result of judicial fiat. Indeed, the opposite can happen, and has happened in the United States: rather than packing their bags and going home, an adverse ruling may instead provide a "moral majority" with a rallying point for action.
This not only increases the likelihood that a democratic legislature will, bowing to political pressure, attempt to subvert, circumvent, or simply overturn judicial decisions (perhaps through increasing politicisation of the appointments process), it also has the potential to irrevocably polarise public debate on the issue, and to prevent reasonable compromise solutions from emerging. Although in a different context, this is precisely what appears to have happened in relation to the abortion debate in the US (see e.g.
"The War that Never Ends"), and could happen similarly here. By pushing for gay marriage (as opposed to the civil union solution adopted in Scandinavia and Vermont), the Massachusett's court may have done more damage to the cause of gay rights than it did good. The decision has again prompted calls for an amendement to the federal constitution, and probably alienated that section of the public who would wear civil unions, but draw the line at marriage. (Indeed, this is already the ground being staked out by those "serious" Democratic aspirants to the White House who do not opposed the idea completely.)
For this reason, it may be that the courts' "impartiality" is actually their weakness: their tendency to adopt purer, more principled solutions, rather than attempting to seek acceptable compromises, undermines their ability to actually achieve change, and instead results in either endless partisan to-ing and fro-ing or the majority trampling that it originally sought to avoid.
Why can't everyone just get on?
P.S. I think it interesting to note the potential for a similar dynamic to emerge in NZ in relation to Treaty issues. The legalisation of the Waitangi Tribunal and the rights discourse surrounding it may ultimately do more damage to the Maori cause than good, because it tends to eschew compromise solutions, and prevents (in the language of namby-pamby psychoanalysis) "true healing" to take place.