I'm not sure what you're referring to when you say "the effect of beneficial or predatory relationships between groups," as the benefit to society as a whole is what I was thinking about.
Making distinctions between groups is essential if you want to find the cause-effect relationships that contribute to the overall benefit or detriment of society. The mechanisms of these relationships may not be obvious, especially when they are traditional.
Slavery is a violation of basic principles of human rights which most of the world has come to embrace.
Human rights are a political construct with no basis in ethics. Natural rights are different, but are not generally recognised because of religious prejudice relating to the union of the church and state.
The most powerful and robust economies in the world got there through industrialism (which produces a diverse variety of products), not by embracing a plantation economy (which produces only one or two commodities).
Industry is based on ambition and commerce, and commerce relies on a system of ethics that rewards merit and punishes wrongs.
Perhaps, although if the true state of the world is so radically different from what the government is willing to make public, then that may call into question whether the nation's leaders are acting in good faith and have America's genuine best interests at heart.
This is the basis of conspiracy theory. Faith relating to the union of the church and state was central to the events of the early common era. Faith in the state was one of the Pauline doctrines and was central to the false accusations that led to the crucifixion. An alternative theory (insanity theory) that can be formed from the ideas of the early first century is that people can be socially functional and also suffer from a form of insanity that only affects reasoning or perception relating to a specific group of ideas. Insanity theory leads to the idea that people can cause injury without guilt, eg "not guilty by reason of insanity". This reasoning is apparent in the response of Festus and Agrippa to Paul's doctrine of resurrection (Acts 26:22-24, 32).
The only thing the public really has to go by is to judge them by their results and the effect on America as a whole, our standing in the world, our economic well-being, public order, the viability of our military forces, and other key indicators.
Just judgment considers intangibles like intent. One of the indicators of malicious intent is the concealing of evidence. One of the ways that information can be concealed is through the institution of social taboos though policies relating to hate speech or disinformation.
Government failure is an indication that they're either not as smart as they think they are, or they're not working for America's interests in good faith.
The failure also extends to the people who endorsed them by voting for them.
Their actions and attitudes would indicate that they believe themselves to be above reproach and that they don't have to answer for their failures.
This behaviour is characteristic of one of the Pauline traits, namely pride (2 Corinthians 11:5)
Again, the question has to be asked: Were America's leaders back then genuinely working for America's national interests? Or were they working for some other country's interests or for some criminal enterprise?
A few historical clues are the 1942 Foo Fighters, the 1942 battle of Los Angeles, Operation Highjump (1946), Roswell (1947), and the establishment of the state of Israel in 1948. The military context for Palestine involved the Havara Agreement and Menachem Begin's Irgun, responsible for the 1946 bombing of the King David Hotel.