We can only speculate why the Constitution’s Framers omitted a national recall in their lengthy deliberations in drafting the rules governing this young nation. They seem to have counted on a provision that a House impeachment and a Senate trial could oust a president. Somehow, they could not conceive of an autocratic or impaired president failing to uphold the Constitution, ruling a cowardly Congress, ignoring the courts, and crowning himself as the nation’s first lifetime dictator.

For starters, they obviously did not want a parliament or royalty to rule, nor voting by women, the property-less, and Native Americans. After all, how could the uneducated read or understand such ballot issues as budgets, taxes, war, corruption, property lines, gerrymandering, and the like? Besides, political leaders and officeholders recognized that voters might oust Senate and House members, Supreme Court judges.

Also, logistics of conducting a nationwide referendum or initiative was a factor, much less paying millions for it. Interestingly, it certainly hasn’t been a problem in electing a president in our 250-year history.

It also took a century before people recognized that state legislators failed to pass laws desperately needed. As an election expert on Ballotpedia’s website explained the origin of such oversight:

By the late 19th century, many citizens wanted to increase their check on representative government. Members of the populist and progressive movements were dissatisfied with the government; they felt that wealthy special interest groups controlled the government and that citizens had no power to break this control. A comprehensive platform of political reforms was proposed that included women’s suffrage, secret ballots, direct election of [legislative] senators, recall elections and primary elections.

The theory of the referendum process was that the individual was capable of enhancing the representative government. The populists—who believed citizens should rule the elected and not allow the elected to rule the people—and the progressives took advantage of methods that were already in place for amending state constitutions, and they began pushing state legislators to add an amendment that would allow for an initiative and popular referendum process.

Thus, the recall referendum/initiative system was born in those 19 states—but not for a president and other federal officials.

Soon, recalls took out mayors, judges, and two governors (North Dakota in 1921, California in 2003) and nearly California’s Gov. Gavin Newsom in 2021. He won by 69.1 percent of the vote, having raised $70 million for media promotion. And he also campaigned around the state to “meet-and-greet” voters. The estimated cost to California taxpayers: $215 million. Last year, Newsom faced yet another recall by opponents who then failed to get the required 1,311,963 petition signatures in time to make the state ballot.

A presidential recall referendum would require a Constitutional Amendment by passage from Congress and state legislators—and approval by 38 states with a seven-year deadline to gather signatures. So prospects for expelling Trump do seem bleak. But all the 27 Amendments once had the same challenges and met them despite geographic distances and lacking today’s electronic communication systems.

But the majority of states passed the Equal Rights Amendment (ERA) within the first year. Trump has three and a half years left to continue wreaking havoc on the American public and exchanging democracy for a dictatorship. If his first six months is any indication of peoples’ reaction to his rule, it brought at least five million angry protesters to the streets in a “No Kings” demonstrations against him a day before his 79th birthday. So consider what his continuing violations of the Constitution and democracy will do to destroy both during this term.

However, a new factor about election numbers can now foretell favorable outcomes if a recall movement gets started:

If the political marker of 3.5 percent of a nation’s voters opposes a dictator, the regime will fold, according to extensive long-term quantitative research noted recently by Harvard University professor Erica Chenoweth . America’s electorate was 154,000,000 in 2024, so 3.5 percent means it would take only 5.4 million voters to win a Constitutional Amendment referendum for recalling Trump.

Another factor is that far more millions would be voting in a Trump recall election than in 2024. For example, those five million No Kings protesters have family and friends who vote. So do those who couldn’t or wouldn’t participate. Then, add Trump’s social and healthcare victims affected by his “Big, Beautiful” budget-cutting bill he just signed into law. Like the 71, 258, 215 currently enrolled in Medicaid who will lose its benefits. Not to mention recipients’ families and friends. The 41 million on Trump’s chopping block for SNAP (Supplemental Nutrition Assistance Program) certainly would vote for a recall Amendment. So would the 73.9 million receiving Social Security benefits he is threatening. Include, too, the tens of thousands of federal employees (plus family/friends) who have just been fired/laid off by Trump’s hatchet man Elon Musk.

Multiply the total by 3.5 percent.

Republicans in Congress who voted for that bill because of Trumpian and donor threats can count that percentage. If they can’t or won’t, furious and outspoken constituents in town halls or at campaign rallies will awaken them in the months before the 2026 mid-term elections. So will public confrontations of state legislators.

In such a hostile constituent climate, it would seem to be fairly easy for them to ignore heavy pressure by Trump and donors to pass a recall Amendment. He will, of course, veto it, but Congress can override the veto with a two-thirds affirmative vote in both houses (House: 290; Senate: 67). Apply that 3.5 percent to those totals.

Another supportive factor for a recall Amendment is the historical precedent of success by people finally ridding their countries from years of repressive and rapacious rulers. The French did it with revolution and guillotine, beginning in 1789. Our revolution began brewing in 1775 and took eight years of war to free us from Britain’s mad King George III. Both bloody uprisings were inspired and patterned by the achievement of democracy and people’s rights, first won 800 years ago in England. That’s when its barons forced King John to apply the royal seal approving Magna Carta (the Great Charter) June 15, 1215 on Runnymede meadows.

That monumentally important document ended immunity for imperious, narcissistic kings under the centuries-old “Divine Right” policy, starting with the feckless King John’s tyrannical reign (1166-1216). Most of its 63 clauses set out the rights of subjects and kings, established British law, and influenced the authors of both the U.S. Constitution and France’s 1789 Declaration of the Rights of Man and of the Citizen.

John was a pampered, favored youngest son of Henry II and one of four brothers. He inherited a fortune, vast taxable properties in England and whole sections of France. With a lascivious nature, he married twice and had numerous mistresses despite often being away with the army to fight the French from stealing his holdings. His early struggle to seize the throne revealed deviousness, murderous ambition, insecurity, paranoia, physical cowardice—and greed. As a king, he jailed opponents, bullied absolute loyalty from his officials and the army, stole lands from the nobility. Worst of all, he never ceased extorting excessive taxes from the elite, commoners, and the English church.

Sound like a president we know?

The bad years began for King John in 1209. He was briefly excommunicated for opposing Pope Innocent III’s choice of England’s Archbishop of Canterbury. He suspected the candidate’s involvement with the growing unrest of barons and the people. After an attempted assassination in 1212 in the 14th year of his reign of terror, John went after the barons he suspected of the deed. But they had banded together, began drafting Magna Carta (chiefly protecting themselves from future kings), and raised an army against him for a civil war.

Only fear of certain defeat by the barons and a near-empty treasury could have brought a humbled King John to use negotiation to escape Magna Carta’s clauses. He had no intention of obeying them—especially the security clause (61) permitting 25 barons to seize his property and “distrain” him if he disobeyed the charter. He even got the Pope to annul the document a month later. The war ended with John’s death from dysentery the following year. By 1225, Magna Carta was in force.

This extraordinary historical event could now be repeated almost exactly 810 years later, lacking only the same solution: a final uprising of the high and low classes to strip Trump of his office and fortunes by a recall Amendment. It’s not so wild a dream at all.

We don’t have the vast organizational obstacles of the 13th century that took 17 years to put Magna Carta in place. But we do have the same furious energy and zeal of King John’s outraged public to oust a dictator and save the Constitution and democracy.

Consider that some 500 national organizations exist—MoveOn, Indivisable, and SEIU to Win Without War, Greenpeace, Patriotic Millionaires, and ACLU—to set up a nationwide alliance for such a cause.

The speed, efficiency, and effectiveness of the recent No Kings protest against Trump’s dictatorial regime shows what’s possible when a coalition is galvanized for a great historical cause. Its organizers in the 50-50-1 group (“50 states, 50 protests, one movement”), American Opposition, and Indivisible linked 193 powerful progressive “partners” driven by a singleness of purpose: to depose Trump and his regime.

So why not a repeat of this astonishing logistical success for a national recall referendum? Millions of volunteers would be more than willing to knock on doors, do teach-ins and phone-banking, lead rallies and marches, design signs and flyers, write articles, stuff envelopes, send emails and other electronic “reach-outs,”—and contribute funds large and small for expenses.

Trump’s high crimes and misdemeanors against the American people will only get worse if we do nothing in the next few weeks. Let’s get to it!

This content originally appeared on Dissident Voice and was authored by Barbara G. Ellis.

The heated (and often confused) debate about “co-governance” in Aotearoa New Zealand inevitably leads back to its source, Te Tiriti o Waitangi. But, as its long-contested meanings demonstrate, very little in the Treaty of Waitangi is straightforward.

Two versions of the 1840 document were written, one in English and one in te reo Māori.

About 540 Māori, including 13 women, had put their names or moko to the document. All but 39 signed the Māori text.

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But the differences in the translations were so significant that there has been debate ever since about what much of this agreement actually meant, especially Articles 1 and 2.

Article 3, on the other hand, attracts less controversy — which is interesting, because it was and is critical to debates such as the one swirling around co-governance. In effect, Article 3 acted as a mechanism by which the fundamental rights and privileges of British citizenship would be afforded Māori.

The promise of these rights and privileges, coupled with Articles 1 and 2, conferred a fundamental commitment of a partnership, in which the two sides could be expected to act reasonably, honourably and in good faith towards each other.

Although there were many British laws, practices and principles in existence by this time, four particularly stand out.

Participation
The ideal was that laws reflected the community (or a portion of it at least) and were made with the participation and consent of citizens. This was a long-standing principle, in that law and governance could not be something arbitrary or controlled absolutely by one person.

There had been efforts to control royal abuses of power since the Magna Carta in 1215 and the establishment of a “common council of the kingdom”, by which high-ranking community leaders could be summoned to discuss important matters.

Later, the 1688 Bill of Rights required free and frequent parliaments which would contain the right of free speech within them (parliamentary privilege in today’s terms). This meant representatives could speak without fear. Monarchs could no longer suspend laws on a whim, levy taxes at their pleasure, or maintain a standing army during peacetime without the permission of Parliament.

The anomaly that only about 5 percent of British citizens (wealthy and entitled men) could actually vote for members of Parliament was not resolved until legal reform in the early 1830s. This began the expansion of the political franchise and the widening of control over Parliament.

Individual rights
All were deemed equal in the eyes of the law, and the delivery of justice with integrity could be expected. Clause 39 of the Magna Carta stated:

No free man shall be seized or imprisoned, or stripped of his rights or possessions, or outlawed or exiled, or deprived of his standing in any other way, nor will we proceed with force against him, or send others to do so, except by the lawful judgement of his equals or by the law of the land.

Clause 40 added: “To no one will we sell, to no one deny or delay right or justice.” The Habeas Corpus Act of 1679 required a court to examine the lawfulness of a prisoner’s detention, thus preventing unlawful or arbitrary imprisonment.

The Bill of Rights prohibited excessive penalties, cruel and unusual punishment, and the imposition of fines or penalties before convictions. It also guaranteed the right for all citizens to petition, where they could complain or seek help from the authorities, without fear of punishment.

Tolerance and a free press
After the Reformation, religious tolerance among British subjects took centuries to develop. The 1701 Toleration Act allowed some tolerance of the public practising of different religions, although the monarch could never be Catholic. But it was not until 1829 that Catholics — and some other faiths — could even be elected to Parliament in Britain.

The importance of tolerance can be seen in the oral promise made by Governor William Hobson at the time of the signing the Treaty: all established religious faiths would be tolerated in New Zealand, “and also Māori custom shall be alike protected by him”.

Although an oral commitment, to many signatories it was just as binding as the written words.

Public debate and the role of a free press was another important privilege. Although British laws governing libel, blasphemy and sedition were continued after 1688, there was a clear trend toward expanding liberty, allowing both booksellers and newspapers to proliferate.

This helped build the modern belief in the Fourth Estate, and that the media would act as a positive influence on decision makers.

Forward together
Despite the fine sounding language of Article 3 and all the expectations that went with it, the reality was that for many decades after 1840, the promised rights and privileges did not arrive for everyone.

The governor, followed by the early stages of representative government, ruled with a near absolute power that crushed dissent. The law itself was often used to target the rights and privileges of Māori, with some of the darkest examples occurring during and after the New Zealand Wars/Ngā Pakanga o Aotearoa.

Equality for most was largely a chimera, tolerance was elusive, and the press did not act as a brake on atrocious decision making.

Thankfully, the world is different today. Positive change has happened through successive generations of Māori defending the rights guaranteed in 1840, the Waitangi Tribunal, and the critical questioning of early and contemporary government policies by Māori, politicians, community leaders, media and scholars.

There have been official apologies, compensation and redress, although only a portion of what was alienated has been returned.

As we move forward and look for new ways to work together to achieve equal and equitable partnership based on Te Tiriti o Waitangi, it is important to remember the relevance of Article 3 and what it continues to offer in a modern context.

Dr Alexander Gillespie, professor of law, University of Waikato; Dr Claire Breen, professor of law, University of Waikato, and Valmaine Toki, professor of law, University of Waikato. This article is republished from The Conversation under a Creative Commons licence. Read the original article.

This content originally appeared on Asia Pacific Report and was authored by APR editor.