Category: Philosophy

culture

Reality Check

The question came up in a recent discussion, “Why are you so sure if more people had voted they would have voted for Hillary?”  Well, I’m not.  I am fairly certain most of them would not have voted for Trump.  I base that on a very simple number:  Trump pulled the base that always votes that way and in fact received fewer votes than Mitt Romney.  You can try to spin that any way you like, but to my mind that says something very significant.  Namely that the GOP in its current manifestation is utterly dependent on two things to stay in office—that base and keeping the rest of the country disaffected from the political process. They do this by a number of strategies, the two most important being propaganda about their opponents and redistricting in key states.  A host of lesser strategies added to these have effectively suppressed votes in some areas while largely throwing the opposing electorate into a bog of ambivalence about their political choices.

For their part, the opposition—Democrats, liberals, so-called socialists, and a variety of smaller categories with perhaps less clearly defined boundaries—have played into this by a combination of solicitude and poor explication of their positions.  As well, it seems that they have failed to connect with the ground level concerns of those who normally would be their natural constituents, namely working class people being displaced by the changing economic and social ecology.

To be clear, when I say solicitude, what I mean is the perfectly reasonable and basically preferable practice of bipartisan cooperation in order to move the business of the people forward.  We have a rich history to show that this always works best and it is natural to assume it is the way to govern most effectively. However, it presumes a two-way street, give and take.  When one side or the other decides that no matter what, cooperation is not on the table, then it behooves the other side to understand the new paradigm and respond accordingly.  When you see the kind of obdurate obstruction on the part of your opponent that we have seen for the last eight years, it becomes frustrating to see your preferred representatives continually yielding in an attempt to “work with” the other side.  That willingness is being used quite opportunistically to undermine programs and run a cynical power grab to their own benefit. The Democrats for their part seem not to be willing to risk losing what seats and positions they have to form a line and push back against this, possibly because what information they get from whatever sources they use tells them people wouldn’t like it.  They might even feel retributions for such resistance could cost ordinary people.  Whatever the reason, they have been unwilling to play as dirty as their Republican counterparts, at least in the public’s view, and this has resulted in continual loss of confidence.

To be clear, “playing dirty” is not something either side should be doing on our behalf, at least not with each other, but it is a reality.  The Right has a plan, or at least a goal, and they have adhered to it with religious fervor.  One thing we should note is that criticisms of that goal based on the undesirability of it play poorly.  Telling someone that what they just voted for will result in a loss of civil liberties for a particular group has no moral traction because that is exactly what the desired outcome is.  When you say to someone who seems to be on this bandwagon “But you’re taking away their rights!” it is as if an imp of the perverse in the depths of their psyché claps its hands in glee and shouts “They shouldn’t have those rights in the first place!”

We must be clear about this.  Legislation based on the notion that certain groups, however they’re defined, should not have certain rights—which in the parlance of the Right comes out as “privileges” instead of rights—we cannot confront this by trying to explain to them how they misunderstand the nature of such things. As far as they’re concerned, they misunderstand nothing.  Their desired outcome is to suppress.  What needs to be done—and is being done by many—is to confront and declare that they are flat wrong.  And their success will bite them in the end when they lose their rights.  Or are they privileges?

It is unpopular and unpleasant to recognize a basic misapprehension about rights.  We have floated for centuries now on the belief that rights are somehow Natural.  The Natural Law argument which informed most Enlightenment thinking, which is the thinking that defined the context in which the Founders constructed our national image, may have considerable to recommend it, and we could have a very healthy discussion about it, but we aren’t talking here about nature but politics.  The reality is, and has always been, that a right is an artificial construct, and is only as true as our ability to assert it in the face of antagonistic forces seeking counter-advantages.  This is why we put such stock in so-called Rule of Law.  If a right were so self-evident, as we like to say, why would we need law to establish it, define it, and defend it?  We may wax philosophical about “natural rights” all we want, but rights do not exist in nature, they are the product of intellect and political will.

This is unpopular for many reasons, but one of the chief in our present era is that it demands responsible participation, and for people who do not wish to be bothered this is burdensome.

Seldom in our history have the consequences of not wanting to be bothered come so viscerally home.

Why do I say that?  Because, depending on which breakdown you look at, the entire edifice of the current Right is in power based on less than a quarter of the electorate. Somewhere between 35% and 50% nonparticipation in regular elections—all of them, not just national, but it is in national elections where the consequences are so dramatically evident—means that a minority always determines the political complexion of the country.  It may well be that the true majority of Americans prefer what we have now, but we don’t know because people do not vote.

Voter suppression is real, however.  Let’s not forget that. In fact, that alone is illustrative of my point above about rights.  The right to vote ought to be a given, so how could it be possible to deny it to so many people?  One example that rarely rises to the surface in such estimates is the approximately six million people denied the vote outright due to felony convictions.  If voting is a “right” then why should that be allowed?  Redistricting—gerrymandering—has resulted in distortions of state elections and subsequently a distortion of the electoral college outcomes.  The Supreme Court overturn of the Voting Rights Act resulted in the closing down of several hundred polling sites, overwhelmingly in the south and overwhelmingly in African American and Hispanic districts.

But this kind of thing has been the case for a long time now and we have seen higher voter turnout even when it has been difficult for many people.  Ninety million people did not participate this past November, which suggests that all the effort to dissuade as well as suppress paid off.  Because Americans have traditionally disdained politics, advantage was taken.

All the major news sources failed to behave ethically, some morally.  Trump received an inordinate amount of free air time and in a culture that values celebrity the way we do, negative coverage can be just as useful as good coverage.  Any careful analysis of what he said on the campaign trail shows he had very little of any substance.  Hillary Clinton demonstrated clear superiority in all three of her debates with him—command of facts, comprehension of the global situation, a set of policy positions—while his entire rebuttal amounted to “She’s a nasty woman.”

Uncharitably but realistically, one can only conclude that people did not vote for her because they didn’t like the way she dressed.

The argument that she carried a “lot of baggage” is simply another way to avoid the responsibilities of reason and the requirements of citizenship.  During the course of the campaign, as details emerged, and material was made available, it became increasingly clear that most of the negativity about her was baseless, that in fact she proved to be even more honest than her chief rival, Bernie Sanders (a fact which surprised even me), but overcoming well-nurtured antipathies and working through the tsunami of rightwing invective about her apparently proved to be too much effort.

During the campaign one could make the argument that Trump’s opposition was based on the same kinds of detractions—smear—and that once he was in office it would be different.

I doubt any reasonable person, even one who voted for him, in the secret chambers of their own heart, thinks he is doing the job they may have imagined him doing.

On the other hand, maybe he is.  Maybe what was desired was no more than validation in the office of the president of their basic belief that government does not work.  Maybe they put him there purely to prove their opinion—uninformed, ill-considered, often bitter and sometimes malevolent—was right.

Whatever their reasons, what should concern us all is that so many who most likely feel otherwise felt it acceptable to stay home.

But to return for a moment to the current situation.  Trump’s selections for his cabinet demonstrate a clear misunderstanding of the purpose of the office. He is surrounding himself with mediocrities.  Nixon did the same thing, but he also had a few people who actually knew what they were doing.  The conflicts of interest alone ought to disqualify most of these people, but the Republican majority is proceeding to try to rubberstamp them.  To be clear, Rex Tillerson is not a mediocrity—but clearly he has no business being there.  I’m sure some would disagree, but his financial ties to Russia alone argue against him, and right now a bill is being introduced in the Senate to repeal a disclosure law that sheds light on foreign bribes which has been a thorn in the side of Exxon.

Trump did not seem to be aware that Steve Bannon would have to be approved by the Senate before taking a seat on the national security council.  This is basic knowledge.

We can continue, but his supporters will not care.  What is important is that those rights of which I spoke must be recognized as at risk and that relying on the privilege of never having been a target to remain uninvolved is inexcusable.

Lastly, regarding Trump, is the question of moral suitability.  “Giving him a chance” is an empty plea.  When he mocked Serge Kovaleski, he demonstrated a clear absence of moral capacity. How can I say that?  He was just goofing?  No.  This is basic.  This was at the level of courtesy, it is so basic.  We don’t even consider it in the context of moral failing because we view it in terms of good manners.  But this was a powerful man making fun of a less powerful man in public (South Carolina) in order to discredit him.  Rather than attack the news article that prompted the attack, he attacked Kovaleski’s handicap.  That is the tactic of a bully.

No.  Special pleading, “Oh, he didn’t mean it”, attempts at recontextualizing it after the fact, none of that alters the fact that he behaved boorishly, without regard for another human being, attacking—mocking—the thing that had nothing to do with any issue at hand, and then lying about it afterward.  That was a test and he failed.  And if you voted for him, you failed, too.

So, reality check:  Supposedly, you voted to “Make America Great Again.”  How is that working out?  We have a bully in the White House who instead of “draining the swamp” is importing more alligators.  None of them have a thing in common with you unless you’re a member of the seven figures annually club (and most of them probably did not vote for him).  He is threatening to end longtstanding agreements around the world, given verbal approval to Japan and South Korea to develop nuclear programs, annoyed China to the point where a war is at least imaginable, appointed people to his cabinet with zero expertise in the fields chosen for them, thrown hissyfits on Twitter over the size of the crowd at his inauguration, placed gag orders on various agencies, made promises he is either backing out of or revising to fit the feedback he gets from FOX News, has anointed  a xenophobe as his chief strategist, threatened long-settled law with Executive Orders, allowed that a man dead since 1882 is an African American who has done great work that is being recognized more and more, asked for  prayer at the first national prayer breakfast for the new host of one of his reality shows, and has yet to release his tax returns while threatening American businesses and playing with their futures by indiscriminately tweeting about them.  He has given tacit approval to the president of the Philippines for his “program” of murdering alleged drug dealers in the streets without due process and he has gotten into a flame war with the president of Mexico over a wall that would do nothing to alleviate a problem he has no real concept about in the first place.  He has signed an order barring immigration based on religion—no, it is, because we have it on record that he asked several people, especially Giuliani, how he could legally keep Muslims out of the country, so his backpedaling on that is for naught—while not barring immigration from countries we already know have originated terrorists that did us harm.  He is restarting the antipathies with Iran that over two decades of diplomacy was beginning to alleviate and get us to a point of normalizing relations with, in spite of their presumed leadership, what is really is a moderate country and could be an ally given the right moves on our part. He has placed people’s lives in jeopardy over this for no reason other than apparently a lot of his supporters are scared to death of people who dress funny and speak with an accent.  The only reason he has apparently, for now, backed off of attacking LGBTQ rights is that a “friend” of his called and asked him not to.

There is no thoughtful consideration evident in any of this.

While all this is going on, at the state level we have a sea of Republican controlled legislatures and governors who are passing Right To Work bills designed to strip unions of any serious power and although we have seen the consequences of such laws in state after state wherein standard of living and even environmental conservation erode in their wake, somehow the people voting for these representatives believe it won’t happen to them.

My conclusion is that such votes are driven by spite.  The almost volcanic eruption of people who suddenly realized that they might loser their healthcare under the man they voted for is telling.  It’s just probable that they thought it would only affect Those People Over There, the ones they’ve been told to fear and hate, who have been “getting away with things” and “cut in line” and “get things they don’t deserve.”  Along with that, the number of people who apparently did not understand that the Affordable Care Act and Obamacare were one in the same thing, while marginally amusing on one level, is stunning example of the corrupting power of corporate media.

Next up is the privatization of Social Security and MediCare.  I’m sure some people think doing so won’t change a thing and then maybe congress can balance the budget and pay off the national debt.  I’m sure some feel that way.

I’m sure.

culture

Time To Retire That Myth

I was raised never to blame anyone else for my failures.  If things didn’t work out the way I hoped or intended, well, suck it up and own it.  I didn’t follow through, work hard enough, smart enough, long enough, plan, save, do the necessary, make the sacrifice, or pay sufficient attention.  It was no one’s fault but my own if things went wrong or simply never came to fruition. Blaming someone else for your problems was the surest way to never succeed.  If it doesn’t work out this time, start over, try again, slam your head against that wall until it caves in, but don’t quit and under no circumstances complain that forces are arrayed against you.

Every time I’ve been tempted to do a rant about the unfairness of any situation, that upbringing hauls me up short and makes it difficult, even when I know for a fact my failure was not my fault.  Such things get in deep in the psyché, etch pathways, trenches, ruts that will not let me divest of the feeling of responsibility for a failure I had nothing to do with but still had to suffer.

I suspect most Americans have been infected with some version of that idea.  It has its virtues.  We work hard, we rarely quit, we harbor notions of boundless achievability.  We think highly of ourselves and everyone knows a poor self-image can be deeply damaging.  One might assume this is a component of our much-vaunted work ethic and maybe it is.

On the downside it makes us blind to real circumstances that do in fact hinder people.  Especially Other People.

Congress is about to vote to repeal the Affordable Care Act.  The senate already has.  I doubt the house will fail to follow suit.  Throughout the campaign last year we kept hearing that this was going to happen.  Yet we elected the man who said he would do it.  No no, his occasional “softening” of that position doesn’t count, because in no instance did Trump say he wouldn’t support it.  More than that, we sent back to congress all the incumbents who said they would repeal it.

“Repeal and Replace” has been the mantra, but there is no replacement.  There isn’t.  How do I know?  Because after seven years of listening to them complain we have heard nothing of such a thing.  The GOP has had seven years to get their collective heads together and devise a replacement.  Seven years.  Nothing.  Because they never intended to replace it.  They just intended to repeal it.

You might say this is another give-away to the moneyed interests, but that’s too simple.  The fact is, large segments of the health care industry have figured out how to make money under the ACA.  There are now jobs at stake as well.  It has become a substantial part of the economy.  Just repealing it will raise everyone’s costs, damage parts of a now-working industry, and raise unemployment, and that’s before throwing millions of people off their health care and letting many of them die.  This is sheerest negligence on their part.

Seven years and they could have hired experts to help them come up with a better plan.  Seven years, we could have heard proposals, but all we got was a continual vow, a screed, that they wanted to repeal this horrible law.  Seven years to devise an alternative, air it, meet with the industry that would have to work with it, get the public on their side, have a debate.  Nothing.

This is presumably the way things are supposed to work here—you see something that doesn’t work right, come up with a better idea to replace it.

So why are they voting to repeal something which they have no replacement for?  Something that actually benefits millions of Americans?

There is a video going around of a small business owner talking to Paul Ryan and defending “Obamacare” because without it he would have been dead. Unequivocal.  Without the ACA he would have died.  Ryan just keeps smiling that vacuous smile of his, like “I hear you and I’m glad you’re alive but it’s beside the point.”

What is that point?

That business owner didn’t deserve it.

Hold on a second, that’s kind of cold.  Didn’t deserve it?

When you dig down deep into the driving myths that we use to define ourselves, yes, you find that in the mix.  It has to do with that upbringing I talked about above.  Your situation is no one else’s fault but your own.

There is no replacement for the ACA because the people voting to repeal it believe, deep down in that vast pool of American myth that informs who they think they are, that people without the means to pay for something should not have that something, whatever it is.  You don’t—ever—give people things.  It is just the nature of the universe that if they can’t find the resources within to step up and make enough money to have what they need, it is their fault, no one else’s, and therefore their situation is no one’s responsibility but their own.  “I’m sorry, Mr. Independent Business Owner Who Had Cancer, but how is your misfortune my problem?  You should have found a way to come up with the money to pay for good healthcare.”

Because blaming others for your failures is not American.

This is the only thing that makes sense.  This is the only thing that explains the visceral and programmatic opposition to any social program designed to assist the less able, the disadvantaged, the underprivileged, the marginalized, the unlucky.  They don’t want to do anything that appears to “give” something to someone who doesn’t deserve it.

Doesn’t deserve it.  What does that actually mean?

If, as many of them claim, they are christians and look to god, then by their own philosophy none of us “deserve” anything.  We should all be slowly dying in a pool of under-resourced misery.  But then, the flip side of that is the charge that the more fortunate should be charitable to the less.

It would not surprise me to learn that most of those voting to take away the ACA support numerous charities and probably do so generously.

Here’s the thing.  Charity like that, though, has never effectively addressed poverty.  Some recipients of the charity manage to clamber up out of it, but most remain dependent.

They get what they deserve, perhaps, which is always less than enough to right their circumstances.

Because their poverty is no one’s fault but their own.  They don’t deserve to be made…

To be made equal.

I’ll let that thought simmer for a while.

The bottom line is, there will be no replacement for the ACA.  Replacing it would mean they accept responsibility for your inability to make enough money to buy your own health care.  They will not accept that because doing so opens the possibility that they are responsible for a whole lot more social inequality than just low incomes and joblessness and the fact that resource manipulation is the primary tool of the wealthy.  Because admitting to that responsibility would mean that a lot of people live in situations which are not their fault.  In fact, are some one else’s fault.

That’s a can of worms they have no intention of opening, because, well, we’re Americans, and we make our own way, taking no hand-outs, accepting no one’s charity, and getting by on our own effort.  Anyone who can’t manage just isn’t trying hard enough and that’s just not our fault.  Or responsibility.

It’s a myth.  It flies in the face of reality.  And it’s time to have done with it.

For all you who voted for these people and may well lose your healthcare…well, in this case, it would seem this really was your fault.

culture

A Problem Of Legitimacy

I’ve been trying to compose my thoughts about what transpired last November that has left us with one of the most uncertain political situations we have faced in so long that I find it difficult to make a comparison.  Possibly Rutherford B. Hayes.  Possibly Harding.

The aspect of this that has baffled me most is the fact that sixty million of my fellow citizens cast a ballot for a man they do not trust.

An odd statement, I know, but in all the rhetoric I’ve seen, both before and after the election, I see very little that suggests anyone actually trusts Trump. That’s not to say there weren’t many reasons for those who did to vote for him, but I don’t believe trust is one of them.  Maybe it’s opposite. Certainly a good dose of cynicism was involved.

I’m not going to rehearse here the various theories about stolen or corrupted elections. I’m not concerned with that at the moment. What I’m concerned about is those sixty million voters. Those and the ninety million who did not vote. For the purposes of this piece, I see them all of a piece.*

So one hundred fifty million Americans put a man in the White House they do not trust. Other metrics were involved. Other motives.

Firstly, about that trust thing.

When Obama was elected, people voted for him with a measure of confidence that he would represent their interests.  That change was in the offing. That he was capable of making a difference to the benefit of the country.  They talked about hope and change interchangeably. It was obvious that they felt he would do positive things. They trusted him.  Both times.

And the reaction of his opponents came out of recognition of that basic reality. What his enemies had to do was destroy that trust, if possible.  And because of that trust, their main weapon was denial.  Because it meant their candidates did not command such confidence or trust. He had to be shown, therefore, to be ineffective.

He had to be delegitimized.

In the brawl over the last eight years, perhaps they succeeded on a level not intended. They did not, I think, manage to delegitimize President Obama. Rather, they fulfilled one of Ronald Reagan’s rhetorical dictums and managed to delegitimize the idea of governance.

No, I don’t think that’s what they intended to do, but the fight they engaged was over fundamental principles of the purpose of government. In past fights, it was easier to simply discredit the person in office, either by impugning his reputation or exposing corrupt policies. This time, though, they had neither opportunity, not in any useful way. What policies they attempted to present as corrupt were not.  Some of them were mistakes, some bad ideas, some poorly managed, but none were in any way explicitly corrupt. And the man himself offered nothing to attack.  Even Obama’s detractors, unless they were being programmatically obtuse, could not but respect him.

Which left them only with a fight over principles.

Which they were losing.

Why else adopt a tactic of pure and undifferentiated obstruction?  This became obvious with the nomination of Merrick Garland, who had previously  enjoyed more than a little praise from the very people who then refused to even have hearings about his appointment to the Supreme Court. There was no good reason to do this.  It was purist petulance.  The commitment on the part of GOP senators and representatives to block everything Obama attempted to do had no basis in logic or sound thinking.  It was entirely party driven.  A short-sighted policy to delegitimize Obama’s presidency.

The intent, no doubt, was to show Obama’s philosophy of governance wanting.  That the Democrats, as exemplified by the president, had no good ideas. That based on their success at roadblocking even discussions on his policy measures the Republicans would show themselves as morally and philosophically superior.

The problem is, without that discussion there is no way to know who has the superior governing philosophy.  Ideas need airing, discussion, debate in order to determine their merit.  Instead, the GOP has successfully damaged, possibly destroyed, public trust in governance of any kind, at least at the federal level, for a substantial number of citizens.  By blanket opposition to anything Obama attempted, nothing was shown to be superior—only achievable.  Namely, the inevitable loss of public confidence in government.

They managed to strip the presidency of legitimacy.

They intended to strip Obama of legitimacy.  They failed.  He still retains it.  But he’s leaving office.  It is the office that has been damaged, though public understanding of that fact has probably not caught up with the reality.

What could be more inevitable then that we elect a man who already has no legitimacy to an office that may be badly lacking it?

The idea of legitimacy is a tricky one. It precedes trust. It is an intangible assumption that a person or institution deserves to be entrusted with representational responsibilities, that they are what they appear to be, that their actions, in part and in total, are born out of sound motives and based on confidence in the abilities and competencies required to be present and at the ready. In part, it is a kind of faith that what will be done will be done for the benefit of the community. That even in failure, the attempts to fulfill duties are done in good faith. When all these various implicit characteristics are in place and extant, then trust follows.

Legitimacy underlies all assumptions of power back to the days of kings and pharaohs and other potentates.  It is the reason for such grave concern over lineage and the legal rights of heirs and successors. Because continuity is important, certainly, but the imprimatur of authority must be seen to pass rightfully from one hand to the next in order for chaos to be kept at bay. It is a delicate, powerful thing which, when in place, is hardly thought of but once damaged or absent can be seen as all important. Which explains both why we are now so troubled by possible outside interference with this election and why forms are being so rigorously defended by those who know something is amiss. Why, specifically, the Electoral College did not act in its legal capacity to change its vote in the face of evident misadventure and the clear unsuitability of the president elect—because in the absence of legitimacy in the outcome the legitimacy of the institutions must be protected. Because the office has been damaged in the eyes of the people, a changed vote by the Electors could easily have been the final blow to a marginally creditable system. Barring Trump would be seen as less a decision against a usurper than as one more reason to distrust the system.

I say “usurper” purposefully, though with full admission of the irony implied.

It was usurpation that invented those so-called popular sanctions, those speeches, those monotonous congratulations, the customary tribute that in every age the same men pay, with great prodigality and in almost the same words, to the most contradictory measures. In them, fear apes all the appearances of courage, to congratulate itself on its own shame and to express thanks for its own misfortunes. A peculiar stratagem that deceives no one! A game that impresses no one and that should have succumbed long ago to the arrows of ridicule! But ridicule attacks all and destroys nothing.
Benjamin Constant, On the Spirit of Conquest and Usurpation, 1814

Constant was talking about Napoleon, of course, but consider—Napoleon achieved a position of ultimate power in France with the assent of the people who claimed legitimacy to bestow that power. That Napoleon turned out to be other than what anyone expected made him a species of usurper. He replaced legitimate authority by virtue of pure assertion. That he did so in the wake of the complete loss of legitimacy on the power of the monarchy only underscored the fact that he had no authenticity, only the force of a manufactured popular mandate.

People loved him.

For a while, at least. And when he had been beaten and exiled the first time, the Sisyphean task of recovering legitimacy in a Restoration ran into the reality of a desolated economy and a broken public trust led to a final surge of popular support during his Hundred Days.

Now, a usurper can still do the job, but has the same problem as the delegitimized “rightful” ruler, namely a lack of trust from the people. In this instance, the office is the damaged part, which is why Obama was unable to pass on his still-intact legitimacy to an heir, namely Hillary Clinton. Large segments of the popular base that swept him into office in two historic elections did not stir itself to grant its favor upon her because she had been the one the ongoing attempts to delegitimize Obama had successfully tainted. They could not damage him so they attacked his staff.  The repeated harangue over settled questions served his enemies well, because she was seen finally as corrupt—so corrupt in fact that her corruption was beyond revelation.

Constant again: Usurpation brutalizes a people while oppressing it—accustoms it to trample on what it respected, to court what it despises, to despise itself. And if usurpation manages to endure for any length of time, it actually makes impossible any freedom or improvement after its fall.

The irony in our case, of course, is that the usurpation has been done for the usurper, rather than by him.

When I say that no one who supported him trusts Trump I base this on the immediate and almost desperate sounding apologia that followed on the heels of his election, that he never really meant all the things he said, that he was speaking allegorically or metaphorically, or, more cynically still, that he was only saying those things in order to win and would never actually act on any of it.  Often these apologies are made by people who months before lauded him for plain-speaking, for “saying it like it is,” for being “genuine.”  And again, this was all said with no sense of irony. Wishful thinking, perhaps.  But disturbingly, I think, based on a perception that it didn’t really matter, which suggests either no understanding of what was happening or an admission that all faith in the office had been lost and it was of no consequence who inhabited it.

Of course, the apologies on his behalf also suggest some understanding of how undesirable those things he said actually are. People made excuses for the visiting uncle at Thanksgiving who couldn’t stop telling off-color jokes and wondering why cousin so-n-so had to go an marry someone not of his or her ethnicity. Oh, he doesn’t really mean that, he’s just being, you know—

And no one seems to have the authority, the moral will—the legitimacy—to tell him to leave, or just shut up. Possibly because they see him as a founder of the feast.

This is no surprise in a movement which on the one hand is represented by David Brooks and on the other end by Alex Jones.

The lack of trust manifests among those who must now work with him.  Many stepped up to voice opposition to him during the campaign, but are now backpedaling because they see him as the one who may be useful to them. But while they may be acting as if everything is as it should be, they do not trust him, and may well believe he is not legitimate. They’re stuck, though, because the institutions they have worked so hard to control are in danger of collapse after several decades of sapping, and if they move aggressively to correct what is clearly a mistake they risk losing everything they have worked toward.

In order for a government to work effectively, a certain degree of confidence must be in place that what it does is done legitimately.  The general populace may know some of what goes on, but the entire point of a government is in its function of dealing with things too vast and complex for the average citizen to access, at least in the details. We have to trust that the institutions in place are managed by people who do what they do with a minimum degree of competence and for the benefit of those they represent. When Reagan began his campaign of delegitimizing the very idea of government (“The nine most terrifying words in the English language are: I’m from the government and I’m here to help.” August 12, 1986) he put at risk that powerful, fragile trust necessary for a government to function. It has never been a question of criticizing the government—we have always done that, it is part of the very institutions we rely on that we do that—but the very idea that the general will can be legitimately expressed through those institutions that Reagan called into question.

I doubt he intended the results we see now, but this is his true legacy. This is what has become of popular conservatism.+ Whether intended or not, this has been the consequence of the struggle against progressivism.

Conservatism itself has been usurped. It has morphed from a philosophy of preservation and economic and demographic caution to one that simply rejects change. From there it has become dynamically retrograde, identifying a priori change as a viable target, rejected out of hand as having somehow violated conservative prerogatives. Hence the assault on even New Deal concepts which have long become part of the settled landscape of Things To Be Conserved. (The entire movement to privatize as many public programs as possible is part of this. Should they acknowledge the legitimacy of these programs as part of the proper purview of government, they would be forced to admit change as a necessary aspect of their philosophy.)

There is in the current manifestation of the Conservative movement a deeply-nurtured mediocrity.  Partly this is a result of a mangled understanding of the nature of equality, but mostly it stems from a distrust of anything that requires imagination or innovation. The only vision put forth by their best lights is a vague ritual solemnity that masks an avarice without taste and certainly stripped of genuine morality. Form is all and even in that it is only the form of denial.

There is no climate change. There is no viable secularism. There is nothing to evolution. There is no alternative to oil, capitalism, or god.

There is no good progress.

Whether intended or not, this has been the consequence of their struggle against progressivism. Lacking a substantive alternative, they have engaged a battle of labels.  Over time, the things meant by those labels have been abandoned, so we no longer know—possibly on either side—what they mean.  So attempts at restructuring the economic landscape, for instance, to shift the flow of resources to a broader population are labeled Socialist, but what is meant by that within the context of the struggle has nothing to do with socialism.

So what has replaced genuine conservatism is a regressive denial of progress.  Consequently, one method in play to thwart progress is the categorical dismantling of the material and legal scaffolding on which any progress depends for any success.  Like social security. Or voting rights. Progress is not to be trusted.  Therefore the tools and foundations of it must be denied those who would most likely pursue it on behalf of those who would most likely support its use.  The so-called Safety Net must be destroyed so those it allows a degree of comfort and security to move forward cannot affect change.

This philosophy has been ideal for those who have been pouring huge amounts of money into the political process in order to secure for themselves a free field of movement to guarantee their hegemony over resources. The use of money in campaigns may have begun as a tool to support ideas and a representational legitimacy, but as the contest fragmented and the points of focus were lost, it became a means of winning.  When it was no longer clear what winning served, money became the end in itself. Building war chests on the chance that one day there might be a philosophy worth supporting has become endemic to the struggle. Consider the point-free arguments over taxation. We rarely hear clear arguments over what use taxes are to be put, only increasingly strident rhetoric over whether they should even exist.  Meanwhile, borrowing continues, because that feeds private coffers which then pay for more strident anti-tax rhetoric.

Through all this the one thing that is excised from our political life that will be perhaps the final brace to a damaged system is competence. Competence aligned to legitimacy is dangerous to a self-justifying mediocrity.

As I said at the beginning, I did not intend to talk about outside intervention here.  I am concerned with the voters, who have chosen to reward an illegitimate candidate, both by direct ballot and, more importantly, by abstention. The work of delegitimizing our institutions is all but accomplished and this election is proof.  Because popular sentiment became invested not in the office but in the persons involved, to the exclusion of much if not everything else. Once there was a time when it did not matter so much which candidate won, we all trusted that certain basic duties of the office would be fulfilled regardless.# So those who lost grumbled and went home and geared up for the next election and got on with their lives knowing the scaffolding and superstructure was in place.  That the one who won at minimum would fulfill the required functions of the office to the general benefit of the community.  We trusted in the legitimacy of the elected candidate. We could change our mind in four years.

That did not happen this time. One hundred fifty million voters decided there was no legitimacy to be had, so on the one hand keep the competent one out and on the other hand assume a principle aloofness and refuse to participate. Because those who voted for Trump do not trust him. This will become apparent. Nor do they have confidence in the institutions anymore, so why elect someone who would be adept at running those institutions?

They have placed themselves in a mindset that allows for no real alternatives other than the continued deterioration of systems they no longer believe in but hope will not abandon them. We have a crisis of legitimacy.  Worthy candidates will be seen as more a danger than a benefit because making things work to our benefit has been characterized as somehow inimical to our identity.

In a way, we have usurped our own government. In its place will now be a set of forms that will set the stage for a series of convulsions until finally we get past the constraints of our fear.

_________________________________________________________________________________________

*And yes, I acknowledge that voter suppression was an active force in all of this, but ninety million? No, suppression cannot account for even half of that.

+ To be clear, I do not see this movement as legitimately conservative. This is the name they have taken from people who are or were genuine conservative thinkers and who would never have countenanced the circus taking place under their rubric.

#No, I do not mean to suggest there were no differences between candidates, only that regardless who won, which ideology or philosophy became dominant for the duration, the institutions of the country could be depended on to continue and that certain values were held on common by both sides of the political divide.

culture

Why We Need To Teach Civics

Listening to the debates, not between the candidates but among the potential voters, it becomes clear that for many the workings of our government are a thing of deep mystery and frustratingly obscure. Donald hammered on Hillary repeatedly that in 30 plus years in office she had an opportunity to “do something” about certain issues and she did nothing.

She was a senator and then she was secretary of state.

Neither position affords anyone the power to just “do something” about any damn thing they want.

While morality may not be relative, politics is entirely so.  The problem is this:  you have a hundred people in a room who have been given a problem to solve.  There’s perhaps a right way to solve it, there are certainly wrong ways, and then there’s what each individual wants.

How do you simply “do something” in that situation?

Let’s compound it. Each of those hundred people is working with another set of probable conflicts. There is what he or she believes ought to be done, then there is what the people they represent want done, and then there is what she or he feels can be done.  Each one brings this bag of writhing conflict to the room and the task is to work with the other ninety-nine, each of whom has the same set of problems, to find a solution to the problem.

This is the fundamental nature of representative democracy.

In a word, it is impossible.  It is the human equivalent of asking the centipede how it manages to walk.

And yet.

Add to this the frustration of the constituency, each individual and group of individuals has a different set of desires.  They harangue their representatives to “do something” and get angry when nothing or, worse, the “wrong” thing gets done. Now yet another concern is heaped on top of all the others for the people in that room—keeping their job.

It’s amazing anything happens at all.

And despite what they may tell you, this happens in business, too.  All those moving parts have to be coordinated and, often—because they’re attached to people—assuaged.  So no, a Ross Perrot, a Mitt Romney, or a Donald Trump cannot magically step into this with their “business experience” and suddenly end the deadlocks and solve the problems.  Their “experience” ought to tell them this.  For one, they can’t actually fire the people they have to work with in congress.

If Trump’s accusations that Hillary “did nothing” when she had the chance have any resonance with voters it is because, I suspect, too many voters don’t understand the nature of the country in which we live.  Hillary tried to explain that she worked on several of those things, but if she can’t get people—many of whom in the last several years have publicly committed themselves to blocking any proposal that comes out of either the Obama White House or the Democratic side of the aisle—to go along with her proposals, just what do people think she could do?

That she has accomplished what she has is a minor miracle.

I received civics in grade school. We had to sit through it.  It was boring.  It used to be what was called social studies, which later seemed to morph into some kind of social psychology joined to history tracks instead of a study of how government is organized.  Probably it is taught in some schools still, but it seems not to be as a matter of course.

It’s why so many people are afraid a sitting president can take guns away from people or remove the Second Amendment.  A president can’t do that.  Just can’t.

But worse, it’s why so many people seem to not understand why their personal prejudice can’t be made law.

Frustration can be a driving force for a solution, though.  It seems that public frustration with the intractability we’ve endured in our politics is reaching a zenith and we may be about to witness an historic turn-over.

Ever since Reagan named government as the biggest problem we have there has been a tumor growing in the belly of our civil systems.  He was flat wrong.  Perhaps he was speaking in metaphor—he was an actor, after all, psychodrama depends on metaphor—but if so he delivered it with a straight face that appealed to the impatience everyone feels from time to time at the squabble in that room. With the benefit of the doubt, I believe he would be appalled at the consequences of his rhetoric.  We built the strongest nation in history through government, for good or ill, so just how much of a problem was it?  Depends on where you stand when you ask that question.

Because politics is relative.  Compromise is essential.

But I suspect a lot of people don’t actually know what compromise is.  You can’t tear down the bridge and then blame the other guy for not crossing the divide.

It might be useful to remember that the work in question is never “done” but is an ongoing, daily struggle.  Out of it we find a way.  But you can’t circumvent the process just because you think you’re right.  If you are, that will become evident over time.

We might want to remember that.  Civics.  The earlier the better.

culture

What Grabs You

So The Donald was caught on tape saying something egregious about what he wants to do with women.  This has caused much ire among those in his party of choice.  Not most of the other egregious things he has said, alleged, alluded to, implied, or otherwise allowed to exit from his mouth.  We have witnessed basically a year-long example of escalating reaction not to the content of his pronouncements but to the manner of their expression.

Paul Ryan has weighed in with an egregious bit of condescension of his own which adds to the evidence that he is a “classic” conservative who seems not to Get It.

As bookends showcasing the problem they could not be more apt.

The basic privilege the self-appointed “ruling class” has always tried to keep to itself is just this—that they are allowed, by virtue of their own money and power, to treat those not in the club any way they choose.  The whole idea of equality and respect is anathema to one of the main reasons they act and think as they do.  Trump is spilling the secrets of the inner sanctum by speaking the way he does.  He is being supported by people who have long chafed under the requirements to matriculate from the high school locker room.

So why is what Ryan said just more of the same?

Mr. Ryan said:  “Women are to be championed and revered, not objectified.”

Now, on its face you might see nothing wrong with that statement.  But remember, this is coming from a man who has consistently opposed women’s right to self-determination where it conflicted with his conception of morality.  (To be clear, he never actually said “rape is just another vector of conception.”  But he made it clear that he has a moral and ethical framework which would demote women’s ability to determine life choices to secondary status in the case of unwanted pregnancy)

This suggests that he sees women as having a role to fill.  A role which under certain circumstances supersedes their position as individuals.

Women are to be championed and revered…

Why?  Because they can’t champion themselves? And how do you revere something without putting it in a special category? Reverence is akin to a religious appreciation.  We can revere life but it becomes trickier to revere an individual without bringing to bear expectations that merit such reverence.  The first—life—is a concept not a person.  It’s easy to revere ideas, beliefs, works of art.  These are not people, they are categories of object.  People are revered only when they are removed from the daily grime of actual living. Saints are never made so until they are dead and for good reason.  A person cannot—nor should—fulfill the expectations of such status.  And it is not a status one seeks but one that is imposed.

Women are not objects of reverence.  He contradicts himself in the next phrase, “not objectified.”

This is the problem at the center of this whole issue, which is difficult to parse for some folks.

And the reason that what Ryan is saying is not much better than what Trump says.  Only different.

Trump is saying out loud what has been implicit in a certain mindset among self-styled “conservatives” for a long time.  They want their privilege.  They want things made available to them and denied to the general public, because these things constitute the trappings of power.

Not all of them pushing this program.  Some, I suspect, are just neurotic and insecure.  Trump is neither.  Ryan is just shallow.  But the arrogance of a Trump has found a home in the shallow waters of what has become conservative philosophy.

Other Republicans, in response to Trump’s comments, have opted for the word respect, but given the repeated, consistent assault on women’s health care options, the concerted opposition to equal rights legislation, the open misogyny toward female politicians, and the general inability to understand the driving essence of the women’s movement for, well, forever, these pronouncements carry little weight outside the fact that they fear for their privilege because a loudmouth is talking out of school.  They want to impose a style of respect on women that will push the real issues back into the box wherein they’ve been residing all along.  These same people have had many gracious and pleasant and approving things to say about the late Phyllis Schlafly and given her quite unvarnished statements about what she thinks women (of a certain class, of course) ought to do rather than try to live lives of personal fulfillment, I take their repudiation of Trump for what it is—an attempt to put the lid back on that box.  From time to time many of them have said things about women that demonstrate a vast disconnect—lack of understanding and lack of empathy and a total disregard for women as people.

They like women to be objects of reverence.  Why can’t they just climb back up on that pedestal where they “belong” and smile?

I don’t want to beat up too much on them, because I also believe that they believe they’re speaking from conscience.  I just wish they had taken the trouble to examine that conscience a few decades ago, before they laid the groundwork for someone like Trump, who has yet to say one thing that has not been part of the conservative playbook since Goldwater displaced liberal Republicans and started us on this road in 1964.  They only say these things in well-turned, polite, and convoluted ways so the average person won’t understand that they basically want to turn this country into a “gentlemen’s club” where they can get what they want without having to respect those who are expected to provide them their services.

 

blog

Crossing Eyes and Dotting Teas

In my previous post I talked about the use—misuse—of a term: Snowflake. It was brought to my attention that I myself may be misusing it or at least misunderstanding it.

It derives from Fight Club, as a negative.  “You are not special snowflakes…you are not unique…”  More or less.  Tyler Durden exhorting the new members of a club no one is supposed to speak about.  Which kind of automatically makes them special.  Exclusive club, deeply hidden, secret, and very radical.  How much more special can you get short of joining the Masons or being recruited by the NSA?

The term then entered the language by way of gaming, applied to people claiming unique privileges—usually unearned—in the course of some rule-heavy role-playing extravaganza.  It went from there to an appellation attached to Millennials of a certain mindset who had absorbed the pseudo-Montessori-esque lessons of specialness and uniqueness and then took it to the next level as sinecure that they, being unique and special, can do no wrong and are allowed to exercise a degree of privilege and intolerance based on that assumed status.

Like all such terms, obviously, it has been handed on, re-purposed, reapplied, contorted, enlarged, expanded, and now, today, it is being used to label anyone even glancingly allied to that other wonderful term that has come to be applied as a derogation, the Social Justice Warrior.

That’s the problem with labels.  They start out one way, they inevitably become something else, and then history gets retroactively rewritten to incorporate the new meanings.

Democrats belong to the party of Jim Crow.

Republicans freed the slaves.

As if those claims describe what they are intended to today.

What I have witnessed and heard is the appropriation of the label Snowflake by people who are unfriendly to messages and arguments about social justice, equality, political correctness, diversity, and related issues so they can apply it where needed to shut down debate.  Classifying someone as a Snowflake (or a Social Justice Warrior) is little more than an attempt to categorize what they have to say as a specific kind of rhetoric which we are not obliged to listen to or credit because it only describes the presumed delicate, unique, and supposedly privileged character of the speaker.  We don’t have to listen to them because, well, it’s just the way they are.

And somehow these delicate souls manage to harass the virtuous manly men (male or female) who have right on their side to the point of silence.

I haven’t, if you’ll forgive the mixed usage here, seen the silence.  On either side, frankly.  What I have seen is a big fat fence raised between the deponents made up of labels.

Now, labels can be useful.  I like to know which aisle contains the pet food as opposed to the household drygoods as opposed to the liquor.  I like to know which building houses what services and addresses are very handy.  I even like knowing what kind of music I’m likely to find on what station and it is helpful to know where in the bookstore I can find History as opposed to Humor.

But when it comes to people, labels are useless impediments to dialogue and intercourse.  And just because those people over there insist on using labels does NOT justify labeling by anyone else.  Because it is the nature of such things—language—that usage is hijacked, meanings change, and context shifts.

Back in the Sixties, there was an event in San Fransisco.  There was a funeral for Hippy.  The label, the tag, the identity.  Because the people at the core of the counter culture saw what was happening—that what they were, how they dressed, talked, acted, was about to be appropriated as fashion.  They knew that all they intended, all they meant for themselves, all they held important was about to be changed by the normal misuse of the American dialogue.  So they declared Hippy dead and they held a funeral.  There was, after that, no authentic hippy.

It didn’t stop the entire country from assuming it knew what a Hippy was and that they were all around.

In the Fifties the label Communist was horribly misapplied.  A wide net of philosophical and political opinions caught people up and labeled them and lives were ruined.  Because it’s easy to think in labels.  Action follows thought.

I don’t care for labels like that.  Especially when deployed in such a way as to shut down meaningful dialogue.

What I am seeing is the use of a term that once described something quite different being applied by people who think they have the right to determine what is meaningful by excluding what they think is without merit.

Does this go both ways?  Of course.  Labels have universal utility.  They are shorthand.  The problem with them is they make it easy to not think.

Just in case anyone thought I meant something else.

culture

On Snowflakes and Labels

I’ve heard it a lot recently. Snowflakes. “Those snowflakes.”

It’s an insult.  It means, apparently, thin-skinned, easily offended, a lightweight, someone prone to knee-jerk reactions to certain things which the ones applying the label don’t see the problem with. “We mustn’t offend the snowflakes!”

What topics?  It has something to do with political correctness, which is another one of those labels which has lost valence through overuse and misapplication.

What is political correctness?

Well, others may have their definitions, but mine is to speak truly about a subject rather than resort to cliché.  To find out the reality before talking through one’s hat, using whatever popular cultural handles that may be lying around.

You can pretty much pick the topic and find disagreement over things ranging from stereotyping to cultural appropriation.  There’s the popular opinion, then there’s the fabrication, and then there’s the reality.  P.C. ought to mean we go for the reality, which requires a certain amount of work and a bit of sensitivity, which seems in short supply.  And if you have no sensitivity, why would you bother to do the work?

Of course, if you don’t do the work, where will you ever get any sensitivity.

So we have a new label, a category—actually a steel-reinforced closet—into which and by which we can dispense with the need to deal with the issues raised by the behavior being tagged as that of a Snowflake.  Once so labeled we can simply use that term to dismiss whatever might be upsetting them.

It’s hard then to know if what is upsetting them has any legitimacy because the conversation has now stopped.

Here’s a thought: those applying this new label seem to believe that these are delicate people who get flustered at the mere mention of opinions with which they disagree. What if that’s not it?  What if it’s more likely the final loss of tolerance for dealing with attitudes, opinions, and treatment with which they have been subjected to for years and they’ve finally reached the point of saying “You know what, if you can’t see through your own bullshit, I don’t have to either help you or put up with it anymore.”

What if a good number, maybe the majority, of people being labeled Snowflakes are actually of such a toughness that it took years and decades of being misheard, misunderstood, categorized, dismissed, and otherwise bullied before they finally just had enough and decided to slam the door in your face?

I’ve been bullied.  The one thing that becomes clear, finally, is that being bullied has no rational cause.  Nothing you can say or do will change the fact that the bully just wants to hurt you.  It’s not rational.  They will bully you because you don’t fit some cool profile or they sense that you’re vulnerable or—more relevant to this situation—that you, just by being, represent a threat to their self-image.  You can’t negotiate, you can’t “be reasonable,” and you sure as hell can’t educate them out of their desire, their urge really to put you in a box and keep you there.

You abuse someone long enough they will snap back.  Right now, voices are being heard that have needed to be heard and certain people, who thought as long as the room was quiet everything was fine, are trying to shut them down.  This is nothing new, this has been the reality for a long, long time.  Now we have some acting out.  Now we have some payback.  Now the “nice, quiet, well-behaved so-n-so who was never a problem before” is standing up saying enough, and so a new label is required?

What you are seeing as hypersensitivity is really just the final loss of patience.  If the conversation had been engaged honestly long ago you wouldn’t be facing a challenge to authority like this.  And claiming you’re the ones under siege is one more example of the myopia of too-long hegemony.

Every time now I see or hear that label being used I think “Have you looked in a mirror lately?  If anyone’s being hypersensitive…”  But no, that’s wrong.  It’s not hypersensitivity.  It’s insensitivity.

Now, go to your room.  Write a thousand times “I will not be an insensitive jerk and pretend it’s a defense of conservative principles.”

You just don’t like the message and you think creating and using a new label will fix the problem.  Like that ever worked before.

culture

The Iconography of the Myopic

I debated whether or not to say anything about Phyllis Schlalfy’s passing. I have never held her in high regard and certainly anyone who has paid the slightest attention to my writings over the past three decades should know where I stand on the issues on which she and I disagreed. Violently disagreed at times.

But as her death follows upon the heels of the canonization of Mother Theresa, I find a certain symmetry which prompts comment.

These two women shared one attribute in common that has come to define them for the ages: an obdurate dedication to a special kind of ignorance. They have become icons for people who prefer their views of how the world should be and see them as in some ways martyrs to the cause of defending beliefs that require the most tortured of logics to maintain as viable.

Both apparently took as models their own examples as standards and arguments against those they opposed. Schlafly never (she claimed) understood the feminist argument about the oppression of the patriarchy and Bojaxhiu never understood the utility of situational beneficence.  Consequently both could proceed with programmatic movements that blocked progress and flew in the face of realities neither could accept as valid.

Schlafly was instrumental in blocking the Equal Rights Amendment in the 1970s. Her rhetoric before and after was stridently right wing, as if the very notion of women wanting opportunities as human beings was somehow a threat to civilization.  She herself apparently never suffered resistance to anything she wanted to do.  She essentially told women less privileged than herself to be satisfied with their stations in life and give up ambitions of being more than wives and mothers, even as she lived a life that was anything but an acceptance of such limitations.  Her inability—or refusal—to come to terms with the fact that human beings deserve to be treated by each other as individuals cost her, but she has never once publicly acknowledged that she might be wrong.

Bojaxhiu set up shop in one of the poorest areas in the world to, ostensibly, minister to those poor.  Normally we hear that and believe some form of relief of suffering is involved, but apparently not.  She elevated the suffering of the dying to some form of divine gift, gave them aspirin, and prayed while they died in misery. It wasn’t lack of money, either. Her order has received many millions—which she used to open convents and wage a campaign in opposition to the one thing that might make a difference in those poor districts she held in such high esteem: birth control.  Of all the things she might have chosen to name as the most significant enemy of our times, providing women, especially poor women, the means to control their fertility, reduce family size so what resources they had might go further and do more, is a perverse choice. Catholic, yes, but it’s not like other Catholics haven’t seen reality for what it is and did something—anything—that might constructively alleviate suffering.  From the evidence, all she did was put a noble gloss on it and exacerbate it.

It could be argued that both were “of their times” and therefore exception should be made before too harshly assessing their legacies, but I don’t accept that.  In Schlafly’s case, she was educated, moved among the best minds when she wanted to, had more than ample opportunity to understand what she was doing.  It didn’t matter.  She had picked a side and stuck with it, reality be damned.  In Bojaxhiu’s case, the daily exposure to those she supposedly ministered to should have served to snap her out of whatever quasi-Freudian obsession she had with sex and start acting like a human being.  (Unless you wish to argue that she was indeed “out of her time” and would have been right at home in the Middle Ages as a flagellant.) She was not stupid, she was the head of an international organization.  She put on the sackcloth of the humble village girl with simple values, but she was anything but.

That the Church has canonized her is no surprise.  In Dante’s Paradiso we meet many saints and upon reading about them and their character we begin to wonder why these people are where they are.  Dante makes the case—among others—that the price of admission to this paradise is a lifetime of obsessive devotion to a view of divine truth that is essentially selfless.  In other words, in the consequences of their lives, the Paradisiacs are not much different than the Infernals, other than they are selfless rather than selfish.  Both share a conviction that their view of the world is right, but for very different reasons.

Of course, Dante’s Paradise is not really a place anyone rational would care to spend eternity.

That Schlafly has devoted followers is also no surprise.  One of the curious similarities between her and the so-called “New Woman” of the post-liberation era is the image of someone who does it all.  Wife, mother, lawyer, political organizer, mover, shaker. Whatever roadblocks might have been thrown in her way, she went around, over, or through them.  If she could do it, by gum, so can anyone, and we don’t need no damn ERA to do it!

Except for the privilege. No, she wasn’t born to money. But she got the advantages of a college education at a time women weren’t going to college much.  She also married money.  Draw your own conclusions, but without that her later ability to do all the things she chose to do would have been absurdly more difficult.  However, she has the background to appeal to the self-made, the education to talk constitutional law with the best, and the security to assert herself in ways women traditionally do not. However you want to spin it, she was privileged.

Both women offered ideologies that overlooked or flatly denied certain inconvenient realities.  But they had their lives, their callings, their successes.  What is this reality that makes any kind of claim on the conscience of the visionary that either was obliged to respect?

culture

Phobic Identity

Here’s a the thing.  If you need someone to be in some way “less” than you in order for you to feel good—or even adequate—about yourself, you have a problem.  It’s not their problem, it’s yours.

This “pastor” who spewed all over Twitter that we shouldn’t feel bad about the Orlando killings because they were “perverts” is a prime example.  If he’s really a pastor, a religious leader, there is no reason for him to say any of that unless he’s just trying to assert superiority.  Which is entirely not the point of Christianity, as I understand it.  The point is to embrace the commonalities among people, not sort them out into boxes labeled “Preferred Types” and “Types To Be Condemned.”  No, he’s just indulging in bolstering a shaky self-image by dumping his own head full of crap on a group he finds personally—

What?  Offensive? Incomprehensible? Or simply indifferent to his beliefs.

But, then, how would he know?

People who try to make themselves feel better by denigrating others have always been among us but they have never been so able to broadcast their inadequacies so loudly and regularly and they have found each other and formed support groups. I can’t imagine a gloomier or, frankly, duller forum.

I have found that prejudice rarely survives real knowledge.  Actually knowing someone makes it very difficult to shove them into a category and hate “just because” they are a particular “type.”  Oh, it’s possible.  I have heard all manner of tortured rationalization to continue hating a group while embracing individuals from that group as friends.  But that requires, I think, a profound myopia. (And I have to wonder how much of a “friend” they can be.)  Generally, once you know someone, I believe it becomes harder and harder to categorically judge and hate them and those like them.

Which is why much of this hatred is based on ignorance.

But a particular kind of ignorance, one based on identity.

After 9/11 we saw people who suggested we learn more about Islam condemned as some species of traitor.  How dare you suggest we learn something about this group that just hurt us so badly!  How dare you suggest that we can’t programmatically cast all of them into the same box and deal with our pain by blaming them all and hating them!  How dare you suggest that more knowledge will benefit us!

It was a spasm of national smallness.  “I know who the enemy is, don’t tell me more about him or I might stop hating him.”

Reality is always more complicated.

People who feel squeezed by circumstance, unable often by virtue of their own ignorance to make the decisions necessary to get themselves out of their own cesspools of anger and frustration, seem to contract into themselves and put up a wall to keep out any ideas or facts that might tell them they are in error.  They end up hating, many of them, and you see it all over, with signs that are not only wrong-headed but in too many cases suggestive of poor education, illiteracy, and parochialisms that reinforce a siege mentality that grows daily more dense and difficult to penetrate.

No, sir or madam, “they” are not the problem.  There are conditions and circumstances that make for a toxic situation and someone has told you that “they” are the cause, the consequence, and the catalyst, all rolled into one, and if we can just be rid of “them” then you will stop being afraid.  Whoever told you that lied to you, probably because in so doing they have made themselves feel (falsely) more in control of their situation or they have a power agenda that depends on you buying into the lie.  It certainly depends on you never asking deeper questions.  Easier to just target and hate.  There, the shots have been fired, the bodies are on the floor, “they” have been dealt a blow.

Then why don’t you feel any safer?  Why can’t you get past the hate?

Why must we now shift aim to yet another group you know nothing about except that they don’t look or sound or act like you?

Too many people in this country harbor and nurture identity hatreds—we know who we are because we hate those people over there, who are different.

While you’re feeding on that, someone has been stealing your soul to use for purposes you’re too busy hating gays or Muslims or socialists or single parents or blacks or Latinos or Asians or Liberals or Democrats or anyone who knows something you don’t know or has an education or a vocabulary or anyone who reads or supports birth control or feminists or accepts evolution or advocates tolerance or the group of the day to notice.

On some level, along the way, inside, you are one or more of these very things. Hate them, you hate yourself.  And if by so doing you define who you are, then you have created for yourself a prison, with bars on the inside, through which to look and resent a world of which you have little understanding.  Because you refuse to.

And that pastor?  He’s one of the wardens.

Art

Wandering On A Thursday Morning

 

Feeling a bit abstracted and commentative this morning.  Politics is depressing and energizing at the same time, did you ever notice that?  The devouring of the corpus publius…

So photographs.

La Policia, b&w February 2016

Pavement & Puddle, February 2016Wandering the streets, trying to fit what was with what is, seeing the skeleton of what you used to know beneath the layered detritus of the now.  I see the same things but they no longer register the same way.  Is this, perhaps, nostalgia, intense homesickness, nosta—homecoming—algia—pain?

The past is there, but I am not.  I can only note what it once was, testify where it had been, validate the now because the scaffolding of then holds it up.

Or maybe I’m just tired.

We are a pattern-anticipating sensate creature.  Where the patterns mean nothing we can oblige the emptiness by bringing our own meanings and applying them.  It’s as pleasant a pasttime as any other, until we begin believing our own significations to the detriment of the previous occupants.  Even knowing the traps, we can’t help it.  We want to, and sometimes we do, but more often we just think we do. Know, that is.  The inability to accept the process leads to tight spaces with no room to maneuver. Squeezes our expectations all out of true.

Crossed Trees, February 2016

 

The patterns persist even when the desires change.  If we appreciated them for what they are and resisted the urge to impose our own hungers on them, we might find what we need and feel better about it in the process.

But what do I know?  I’m just a science fiction writer who takes pictures.

Hope you have a fine day.