Tag Archives: framing

John McCain Shot Liberty Valance

September 3, 2018 – 9:06 am

This week’s eulogies told us more about the hero we need
than the man we’ve lost.

In the classic John Ford western The Man Who Shot Liberty Valance, a senator from an unnamed western state (Ranse Stoddard, played by Jimmy Stewart) is a living legend, and the legend goes like this: Once an idealistic young lawyer from the East, he arrived in the West to discover a town being terrorized by the gunslinger and gangster Liberty Valance. Though he barely knew how to shoot, Stoddard’s refusal to run away landed him in a gunfight with Valance, which he somehow won. Then Valance was dead and his tyranny ended.

Stoddard himself was ashamed to have killed a man in a lawless gunfight, but ever after, he was the Man Who Shot Liberty Valance. On the strength of that reputation, he was chosen for the statehood convention, and then to represent the territory in Washington. When the territory became a state, he served three terms as its first governor, and then went on to the Senate. Now a national figure and a senior statesman, he is in line to be the next vice president.

But the truth about Stoddard is a bit more complicated: He did face Valance, got a shot off, and Valance wound up dead — but not because Stoddard’s shot killed him. Though he never promoted himself as Valance’s killer, he was never in a position to deny it either. So the story grew up around Stoddard and stuck with him because it was the myth that the West needed to tell: The Lawyer had killed the Gunslinger; the rule of law had ended the reign of violence.

Now Stoddard is finally able to tell the true story, because the man who did kill Valance is dead and can’t be tried for murder. But after he is done telling it, the local editor tears up his reporter’s notes and burns them. “This is the West, sir,” he explains. “When the legend becomes fact, print the legend.”

This week we celebrated the memory of another legendary western senator, John McCain. And we did it in pretty much the same way: We told the legend of the hero we need. That legend intersects with John McCain’s actual life in a number of ways, but the story of the real man is much more complicated — and in many ways less relevant to those of us who didn’t know him.

So by all means, let us discuss the legend, because it tells us a great deal about the times we live in.

The Trump Era. No president in my lifetime (or maybe ever) has dominated the national conversation the way Donald Trump does. Whether you love him or hate him, whether he fills you with pride or disgust, it’s hard to talk about anything or anybody else for very long.

The Trump style is made up of bombast, rudeness, and above all, divisiveness. Unlike previous presidents, he does not reach out to those who voted against him. [1] When he speaks, he does not talk to the nation, he talks to his base. He lies constantly, and his personal life is a parade of sleaze. [2] Every issue, first and foremost, is about him.

Trump’s story is full of irony. Having run on a pledge to “Make America Great Again”, his character is defined by smallness. There is nothing magnanimous about him, and there seems to be no situation that he is able to rise above. He cannot laugh at himself, and rarely laughs at all. Every personal slight must be answered, every blow returned with double force. Gold Star parents, bereaved widows of soldiers, leaders of our closest allies — it doesn’t matter. No one must be allowed to cast a shadow on Trump’s fragile ego.

Having taken offense at every perceived disrespect for the symbols of America — the flag, the anthem, the police — his own loyalty to the nation is questionable; when the Russians attacked our system of government, his weak and subservient response added to the speculation that he is in league with them. Having pledged to “drain the swamp”, he has flaunted his conflicts of interest and presided over the most corrupt administration in many decades. Having won on the strength of the Evangelical vote, he has governed as the anti-Jesus [3], concentrating his cruelty on “the least of these” and favoring the rich man over Lazarus. Famous for saying “You’re fired!”, he actually has no stomach for face-to-face confrontations, preferring to let John Kelly do the dirty work, or to tweet something nasty after he has left the meeting.

The hero we long for. What kind of hero do we need to celebrate in the Trump Era? One who embodies all the virtues that Trump so conspicuously lacks:

  • higher purpose
  • humility
  • willingness to endure hardship
  • courage
  • magnanimity
  • sense of humor
  • devotion to principle
  • idealistic vision of what America means and stands for
  • respect for opponents and willingness to ally with them on issues of common concern
  • compassion
  • honesty even when the truth is not flattering
  • willingness to confront facts and admit mistakes

It also wouldn’t hurt if that hero had a history of criticizing Russia. And it would be even better if he or she were a Republican, because a principled, virtuous, reasonable Republican Party is the single most conspicuous lack in America today. As a Democrat, I may yearn for a hero who can send the GOP into a long and well-deserved exile from power. But even better, I have to admit, would be to return to an America where the need to win was not so desperate, because Eisenhower-like Republicans could be trusted to preserve the Republic until we had a chance to make our case to the voters again.

McCain the legend. Was John McCain that hero? Sometimes. If we pick and choose properly, his life can bear the story we need to tell about it. [4]

He certainly endured hardship at the Hanoi Hilton, and in his final battle with cancer he showed that his fighter-pilot courage had not left him. President Obama said:

He had been to hell and back and yet somehow never lost his energy or his optimism or his zest for life. So cancer did not scare him.

Every time I heard him speak, at some point or other he stressed the importance of having a purpose higher than self. And it was there again (along with an idealistic vision of America) in his final message to the American people:

To be connected to America’s causes — liberty, equal justice, respect for the dignity of all people — brings happiness more sublime than life’s fleeting pleasures. Our identities and sense of worth are not circumscribed but enlarged by serving good causes bigger than ourselves.

McCain didn’t say it explicitly, but it’s clear that he didn’t envy the guy who lives in a golden penthouse and has sex with porn stars (who he then needs to pay off). “I have often observed that I am the luckiest person on earth,” he wrote.

Humility, sense of humor … I first saw McCain in 1999, when he was running against George W. Bush in the New Hampshire Republican presidential primary. I wasn’t blogging then, so I have no record of what he said beyond my own memory. I recall that he made a point about his campaign’s momentum (he would eventually win that primary) by joking about how unpopular he had been at the outset: “The first poll had me at 2%, and the margin of error was 5%. So I might have been at minus three.”

I was blogging by the time he ran in the 2008 cycle, so I have this:

He answers questions — even hostile questions — patiently and with empathy. (“Meeting adjourned,” he announces in response to the first gotcha. The room erupts in laughter, and then he answers.) He tells corny jokes and at the same time manages to wink at you, as if the real joke is that you have to tell jokes to win the world’s most serious job. He runs himself down, confessing to being fifth from the bottom of his class at the Naval Academy, saying that his candidacy proves that “in America anything is possible.” And yet no one in the room forgets that he is John McCain, and he has survived things that would have destroyed any mere mortal. It is an amazing balancing act.

McCain invited the two men who defeated his presidential campaigns, Bush and Barack Obama, to speak at his service in the National Cathedral on Saturday. (Trump was eventually invited to attend — by Lindsey Graham, with Cindy McCain’s approval — but spent the day playing golf.) Obama noted McCain’s humor, magnanimity, and respect for opponents:

After all, what better way to get a last laugh than to make George and I say nice things about him to a national audience? And most of all, it showed a largeness of spirit, an ability to see past differences in search of common ground.

Lindsey Graham noted the contrast between McCain’s magnanimity and Trump’s churlish response to McCain’s death. (He raised the White House flag back to full staff until public outrage made him lower it again.)

John McCain was a big man, worthy of a big country. Mr. President, you need to be the big man that the presidency requires.

Obama made a similar point more obliquely:

So much of our politics, our public life, our public discourse can seem small and mean and petty, trafficking in bombast and insult and phony controversies and manufactured outrage. It’s a politics that pretends to be brave and tough, but in fact is born of fear. John called on us to be bigger than that. He called on us to be better than that.

And Bush agreed:

To the face of those in authority, John McCain would insist: We are better than this. America is better than this.

Principle and respect for opponents were stressed by another of those opponents: former Vice President Joe Biden.

The way things changed so much in America, they look at him as if John came from another age, lived by a different code, an ancient, antiquated code where honor, courage, integrity, duty, were alive. That was obvious, how John lived his life. The truth is, John’s code was ageless, is ageless. When you talked earlier, Grant [Woods], you talked about values. It wasn’t about politics with John. He could disagree on substance, but the underlying values that animated everything John did, everything he was, come to a different conclusion. He’d part company with you if you lacked the basic values of decency, respect, knowing this project is bigger than yourself.

For Bush, McCain symbolized America, or at least the America we want to be:

Whatever the cause, it was this combination of courage and decency that defined John’s calling, and so closely paralleled the calling of his country. It’s this combination of courage and decency that makes the American military something new in history, an unrivaled power for good. It’s this combination of courage and decency that set America on a journey into the world to liberate death camps, to stand guard against extremism, and to work for the true peace that comes only with freedom.

And Meghan McCain drew the parallel most clearly, in a litany of statements about “the America of John McCain”, that culminated in:

The America of John McCain is generous and welcoming and bold. She is resourceful, confident, secure. She meets her responsibilities. She speaks quietly because she is strong. America does not boast because she has no need to. The America of John McCain has no need to be made great again because America was always great. That fervent faith, that proven devotion, that abiding love, that is what drove my father from the fiery skies above the Red River delta to the brink of the presidency itself.

McCain the man. Unless we are willing to massage their stories and avert our eyes from unfortunate facts, no actual human being is precisely the hero we need. So it is no insult to point out that the actual John McCain was not that hero.

McCain had a temper and could be verbally abusive. His commitment to campaign finance reform arose out of his own scandal. His opposition to torture was never as complete as it seemed. In order to get the Republican nomination in 2008, he embraced the same evangelical preachers he had called “agents of intolerance” in 2000. He famously corrected a supporter who questioned Obama’s citizenship and religion, but he also empowered Sarah Palin to rouse that same rabble.

He vigorously supported the Iraq invasion, and opposed Obama’s withdrawal from that war. In 2013, Mother Jones published a map of all the places McCain had threatened with military intervention.

And despite that one key vote against repealing ObamaCare, McCain was not that big of an anti-Trump rebel; he voted with the president 83% of the time — more than 538’s model of his state’s electorate would predict.

He talked a good game against Trump, but how much did he actually do? He was chair of the Senate Armed Services Committee, which had only one more Republican than Democrat. With the Democrats, he could have led an anti-Trump majority. He had subpoena power; any Trump scandal with a national-security angle was within his purview. He did nothing with that power.

So no, the real John McCain was not the hero the Trump Era calls for. He was not the anti-Trump.

Should we be cynical about him? To a large extent, it was McCain himself who orchestrated this celebration of the anti-Trump hero. He had known he was dying, and gave serious thought to his funeral. He invited Bush and Obama to speak and stipulated that Trump not speak. He wrote an explicitly political last message to America.

He knew his death would be a political weapon, and he very intentionally set out to use it. His death, like his life, would serve a purpose bigger than himself.

As his daughter Meghan acknowledged, no one would have been more cynical about such a display than John himself:

Several of you out there in the pews who crossed swords with him or found yourselves on the receiving end of his famous temper or were at a cross purpose to him on nearly anything, are right at this moment doing your best to stay stone-faced. Don’t. You know full well if John McCain were in your shoes today, he would be using some salty word he learned in the Navy while my mother jabbed him in the arm in embarrassment. He would look back at her and grumble, maybe stop talking, but he would keep grinning.

It is tempting to denounce all this, as voices from both the left and the right have. And yet, I will not.

This era needs an anti-Trump hero. The perfect avatar of that ideal has not emerged yet. In the meantime, we have John McCain, whose life in so many ways can remind us of the thing we long for.

We should celebrate that; neither in ignorance nor in cynicism, but in hope. Someday the Trump Era will end. May that day come soon. And if the Legend of John McCain helps it come sooner, then I say: “Print the legend.”

[1] Liberals and conservatives, respectively, often think of George W. Bush and Barack Obama as divisive presidents. But each tried to appeal to those who voted against him.

Bush worked with Ted Kennedy on education policy. The day after winning re-election in 2004, he directed a  portion of his speech to supporters of John Kerry: “We have one country, one Constitution and one future that binds us. To make this nation stronger and better, I will need your support, and I will work to earn it.” For his part, Kerry recounted his post-election conversation with Bush: “We talked about the danger of division in our country and the need — the desperate need for unity, for finding the common ground, coming together. Today I hope that we can begin the healing.”

Obama hoped to start his presidency with a bipartisan compromise: His stimulus package was smaller than many advisers recommended, and tax cuts made up about a third of the package. (In the end he got no Republican votes in the House and only three in the Senate.) Later in his term, a variety of “grand bargains” with House Speaker John Boehner attempted to address what (at that time) was the Republicans’ central issue: the long-term budget deficit. But Boehner was never able to pull together enough support within his caucus.

Trump, on the other hand, is still tweeting about “Crooked Hillary”, pushing his Justice Department to prosecute her, and promoting conspiracy theories about the investigation that cleared her. I have tried to think of a similar situation in American history, and I have not come up with one.

[2] Think about where the hush-money story has gone. A long series of denials have collapsed, and Trump no longer bothers to argue about whether he had sexual affairs with Stormy Daniels and Karen McDougal during his marriage to Melania. He admits his lawyer Michael Cohen paid each woman six-figure sums so that they wouldn’t tell their stories before the election. The new line of defense is that the payments weren’t illegal, because the money ultimately came from his personal funds and not from the campaign. That’s how deep in the sleaze the President has gotten. I-paid-her-myself is a defense now.

Remember what a presidential scandal looked like during the Obama years? He put his feet up on an Oval Office desk. He ordered a Marine to hold his umbrella. His Christmas cards were too secular. Michelle wore sleeveless dresses.

[3] I’m intentionally not saying “anti-Christ”, because that evokes all the speculative Book of Revelation interpretations that have distracted so many Christians from Jesus’ teachings. I’m not postulating some end-times role for Trump, I’m just noting that it’s impossible to imagine him saying a single line of the Sermon on the Mount. Well, maybe: “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.” But the rest of it — turn the other cheek, love your enemies, blessed are the meek and the poor in spirit, “do not lay up for yourselves treasures on Earth” — no way.

[4] Something similar could be said about Ranse Stoddard, who really did have the virtues the myth assigned him. He didn’t kill Liberty Valance, but the people who thought he did were not disappointed when they met him.

By weeklysift | Posted in Articles | Also tagged , , | Comments (24)

Speaking in Code: Two phrases that no longer mean what they used to

May 7, 2018 – 10:16 am

To liberals, a lot of what conservatives say and do looks like hypocrisy. And some of it really is, like the pro-life congressman who urged his mistress to get an abortion, or the long list of people who denounced Bill Clinton’s illicit affairs while they were carrying on some of their own. That’s hypocrisy: piously announcing strict rules for other people while living by a looser set yourself.

But some things that look like hypocrisy to liberals are actually something else: Conservatives have repurposed phrases that used to mean one thing to express some other idea entirely. Both the speaker and his target audience know exactly what he means, and there’s no inconsistency between that meaning and his actions. It’s just that liberals never got the memo.

So let me catch you up on what two phrases you’ve known and loved in the past mean now when conservatives say them.

Religious liberty or religious freedom means special rights for Christians. Thursday, the Republican National Committee asked everyone on Twitter to thank Donald Trump “for his commitment to religious freedom”. One commenter expressed skepticism about Trump’s commitment to religious freedom by adding “unless you happen to be Muslim”.

I’m sure many people thought that commenter had launched a devastating barb, exposing a blatant example of Republican hypocrisy. Because we all know what religious freedom used to mean: Even if your religious community is small and powerless, no one can stop you from meeting. The government can’t tax you to support the views of other sects, or use the public schools to indoctrinate your children in the majority faith. In any legal proceeding, your religion does not count against you.

In the old sense, there is no more powerful opponent of religious freedom in America than Donald Trump, who ran on the promise to keep Muslims out of the United States, and who has signed numerous executive orders trying to work around the clear unconstitutionality of that idea.

But in conservative circles, that’s not what religious freedom means any more. Here’s what it means now: People who root their misbehavior in the teachings (or even just the common prejudices) of popular Christian sects can get away with things that no one else can.

Today, religious freedom means that you can violate anti-discrimination laws that protect LGBT people, if you claim that your bias against them is the historical bias of your popular Christian sect. (You can’t exempt yourself from racial discrimination laws, though, because Christian sects that believe in racial discrimination aren’t popular any more.) You can refuse to do your job as a pharmacist, if the drugs your customer wants are implicated in behaviors your popular Christian sect disapproves of. You can limit the healthcare choices of your employees, if those choices would be sins according to your popular Christian beliefs.

None of these rights can be claimed by non-Christians, or even by members of unpopular Christian sects, except by happy accident. (Zoroastrians might be able to claim special rights in situations where their teachings happen to agree with Baptists or Catholics.) Imagine, if you can, pacifist Quakers trying to claim the same distance from war that Baptists want from abortion — not simply that they not have to do the killing themselves, but that they be kept clear from any connection to it. Imagine Hindus insisting that the FDA not inspect beef, because their tax dollars should not contribute to the killing of cattle. Such “rights” are ridiculous; they would be laughed at if anyone dared to claim them.

Special rights properly belong only to members of popular Christian sects. Everyone knows this. Some are even open about it, like Bryan Fischer of the American Family Association, who offers this interpretation of the First Amendment:

By “religion,” the founders were thinking of Christianity. So the purpose was to protect the free exercise of the Christian faith. It wasn’t about protecting anything else.

The rule of law means getting undocumented Hispanics out of the country by any means necessary. Tuesday, Vice President Pence was the headliner for a rally in Tempe, Arizona organized by the pro-Trump group America First Policies. As headliners often do at political events, he gave a shout-out to some of the local politicians in the audience, including former Maricopa County Sheriff Joe Arpaio. Arpaio probably would be in jail now if Trump hadn’t pardoned him, but instead he is running for the Senate.

A great friend of this president, a tireless champion of strong borders and the rule of law — Sheriff Joe Arpaio, I’m honored to have you here.

For centuries, the rule of law meant that laws applied equally to everyone, and were not subject to the whims of whoever happened to be in power. It was related to the longer phrase a government of laws and not of men.

Arpaio’s career as sheriff is the paradigm for out-of-control law enforcement that is the exact opposite of the rule of law in its traditional sense. His legitimate job as county sheriff had nothing to do with border enforcement, but he squandered his office’s resources on that issue, harassing countless law-abiding Hispanic-American citizens (as well as Arpaio’s political enemies) along the way, and compiling a dismal record dealing with the crimes that were actually within his jurisdiction. His shoddy care for and outright cruelty towards his prisoners showed a similar lack of respect for his duties under the law, and resulted in the county paying tens of millions of dollars in settlements to mistreated prisoners (or their surviving family members). For details, see “The Long, Lawless Ride of Sheriff Joe Arpaio” and several other articles I collected after Trump pardoned Arpaio.

Arpaio is a “champion of the rule of law” only in one sense: He wants undocumented Hispanics out of the country.

Attorney General Jeff Sessions is a defender of the rule of law in a similar sense: His attempts to punish sanctuary cities may themselves be illegal, but they serve the goal of pushing undocumented Hispanics out of the country. Much of what ICE is doing now is also of questionable legality, but its actions are directed against undocumented Hispanics, so it is defending the rule of law.

The Newspeak problem. The problem with assigning new meanings to words and phrases is that the old meanings might still be important. (I’d hate to be a high school history teacher trying to cover “The Gay 90s“.) If the neologism takes, it may drive out the original meaning, making the issues related to that concept difficult or even impossible to discuss.

To a large extent, that is the point of Newspeak: to win arguments by making the opposing position inexpressible, or to avoid dissent entirely by keeping possible objections out of mind.

The rule of law is still being fought over, and rightfully so. In this era, when Trump is trying to claim the Justice Department as his own rather than the country’s, and is pressuring law enforcement officials to stop investigating him and start investigating his political enemies (or investigate again if they didn’t find anything the first time), it’s very important to have a term that captures the original meaning of the rule of law. We desperately need judges and prosecutors and law-enforcement officers who are loyal to the laws of the United States rather than to the President. Anything that makes that issue harder to talk about is a threat to American democracy.

But sadly, the old meaning of religious freedom and religious liberty is all but lost in popular discourse. There is still some small overlap, when Christians are genuinely persecuted in other countries, but many Americans, particularly conservatives, are just confused when atheists don’t want their children pressured to pray in public settings, or Muslims are denied the right to build a mosque somewhere. They don’t see how religious freedom can even apply to someone who isn’t Christian. To them, a religious freedom issue is whether the Christian clerk who refuses to process same-sex marriage licenses gets to keep her job, not whether a Muslim woman can wear her hijab to the airport without fear of being profiled as a terrorist.

To fight back, I think we must constantly retranslate the new usages back into older terms, and refuse to recognize them as legitimate. The Masterpiece Cakeshop case, for example, has nothing whatsoever to do with religious freedom; it’s about Christians claiming the special right to break discrimination laws. Denying federal funds to sanctuary cities does not defend the rule of law, it tears down the rule of law.

You know what would have defended the rule of law? Letting Joe Arpaio go to jail for his crimes rather than pardoning him.

By weeklysift | Posted in Articles | Comments (29)

Turn the Page

June 26, 2017 – 9:51 am

Since Ronald Reagan, America has lived under a regime of conservative ideas that Democrats have sometimes been able to resist, but not to overcome or replace. That aging regime is ready to fall, but Bastilles never storm themselves. The Democrats’ 2018 campaign needs to be negative, but not personal: Bad as he is, Trump is just one example of the larger problem.

I keep hearing two theories about how Democrats can retake Congress in 2018 and start retaking the country. The first is to run against Donald Trump, who is an embarrassment to the nation, is historically unpopular, and may turn out to have committed impeachable offenses. The second is to run on a clear, positive agenda that can win back the working-class voters who have wandered away from the party of FDR and into the hands of the current huckster-in-chief.

Each approach has its virtues, and either would probably produce some gains in 2018, as mid-term elections usually do for the party out of power. But neither is quite right. Neither reflects the way that major change happens in America.

Beyond anti-Trump. The pure anti-Trump message is the easiest one to see through. The reason it’s not enough to run against Trump is that Trump isn’t the whole problem, not by a long shot. Yes, he’s corrupt. And yes, it’s dangerous for the country to have a president who understands so little about what presidents do. But think about the worst of what’s going on right now: trying to pay for a major tax cut for the rich by kicking millions of the working poor off Medicaid, undoing what little President Obama accomplished on climate change, and (though this isn’t getting nearly as much attention) sinking ever deeper into the quagmire conflicts of Syria and Afghanistan.

Just about any Republican president would be up to more-or-less the same stuff. A generic Republican president — picture President Pence, if you need a specific face — would also be favoring employers over their workers, letting big corporations manipulate the marketplace, looking for ways to make it harder to vote, insisting that God created exactly two totally distinct genders (and that only opposite-gender couples can form a real family), favoring Christianity over all other religions, and portraying the inner city as a war zone that needs an occupying force of militarized police (collateral damage be damned).

“Trump is bad” is not an argument against any of that stuff. If you’re an anti-Trump Republican, “Trump is bad” becomes an argument for keeping Speaker Ryan in place as adult supervision.

We saw in Tuesday’s disappointing special election in Georgia that Trump’s unpopularity isn’t necessarily contagious. In a historically Republican suburban district that nonetheless nearly went for Hillary Clinton in 2016, Jon Ossoff was a fresh young face with none of Hillary’s baggage. And yet, running against Karen Handel rather than Donald Trump, he couldn’t do quite was well as Clinton did (partly because Handel managed to reverse the demon-association playbook on him and run against Nancy Pelosi).

Major change doesn’t happen in America because the voters dislike one guy, even if that guy is the president. The root problem is the conservative worldview, the one that has been ascendant since Ronald Reagan. It won’t stop being ascendant just because Trump doesn’t know what he’s doing and can’t control himself.

Beyond our-policies-are-prettier-than-your-policies. But that raises an interesting question: How does major change happen? If you look at American history, a new national direction is never the result of a beauty contest.

If voters still more-or-less approve of the governing worldview, they never abandon it just because somebody else’s new ideas sound better. If they believe that the basic philosophy of the recent past still has promise for addressing the nation’s problems, they may occasionally choose a new face or opt for a pause while the country consolidates recent advances [1], but they won’t respond to calls for fundamental change. [2]

Big change, the kind we associate with names like Lincoln and FDR, happens because the public decisively rejects the ideas that have come before. Only then does a new way of looking at government have a chance to catch on. [3]

It’s important to understand what decisively reject really means. It doesn’t just mean that public stops buying the arguments in favor of those ideas. It means that the public loses patience with the very attempt to justify them. When a set of ideas has been decisively rejected, you don’t have argue against them any more; simply pointing out that these are the old, rejected ideas is enough.

FDR. So in 1932, the Great Depression was raging and Herbert Hoover was unpopular. Franklin Roosevelt probably could have won just on that. But if you look at Roosevelt’s speech accepting his nomination, he doesn’t mention Hoover’s name, or refer to him individually at all. He talks instead about “Republican leaders”, once mentions “the present administration in Washington” and twice more refers to “Washington” as short-hand. The case he makes is not against Hoover personally, but against the larger Republican worldview that had shaped the country since 1921, and whose roots went further back into the late 19th century.

There are two ways of viewing the Government’s duty in matters affecting economic and social life. The first sees to it that a favored few are helped and hopes that some of their prosperity will leak through, sift through, to labor, to the farmer, to the small business man. That theory belongs to the party of Toryism, and I had hoped that most of the Tories left this country in 1776.

Once elected, he didn’t reach out to the Republican Party, he destroyed it for a generation. They represented the “malefactors of great wealth” who had driven the nation into the Depression in the first place, and their worldview prevented the government from helping ordinary people.

For twelve years this Nation was afflicted with hear-nothing, see-nothing, do-nothing Government. The Nation looked to Government but the Government looked away. Nine mocking years with the golden calf and three long years of the scourge! Nine crazy years at the ticker and three long years in the breadlines! Nine mad years of mirage and three long years of despair! Powerful influences strive today to restore that kind of government with its doctrine that that Government is best which is most indifferent. …

We know now that Government by organized money is just as dangerous as Government by organized mob. Never before in all our history have these forces been so united against one candidate as they stand today. They are unanimous in their hate for me — and I welcome their hatred.

What Reagan did to Great Society liberalism. The last major paradigm shift in American politics was the transition from Carter to Reagan. It was Reagan who established the defining principles of the Republican Party we know today: low taxes (especially on the wealthy), strong defense, alliance with the Religious Right (under the label “family values”), and less regulation of business. [4]

In 1980, as in 1932, the sitting president was unpopular: Inflation and unemployment were both high. (Traditional economics had said that was impossible, creating a national uneasiness that maybe nobody knew what to do.) Americans had been held hostage in Iran for a year, and Carter could neither negotiate their release nor rescue them militarily. Japan was winning the battle of international trade.

Like Roosevelt, Reagan did not just run against Jimmy Carter, but against the liberal orthodoxy of the previous decades. In his First Inaugural Address he laid out the story that conservatives are still telling: The boundless energy and creativity of American business will produce abundance for all if only government would get out of the way.

In this present crisis, government is not the solution to our problem; government is the problem. …  If we look to the answer as to why for so many years we achieved so much, prospered as no other people on Earth, it was because here in this land we unleashed the energy and individual genius of man to a greater extent than has ever been done before. Freedom and the dignity of the individual have been more available and assured here than in any other place on Earth. The price for this freedom at times has been high, but we have never been unwilling to pay that price. It is no coincidence that our present troubles parallel and are proportionate to the intervention and intrusion in our lives that result from unnecessary and excessive growth of government.

After Reagan, Democrats couldn’t just be liberals. Suddenly they were tax-and-spend liberals, big-government liberals, or some other discredited species. The first and best argument against a new government program was simply that it was a new government program: Of course it wouldn’t achieve its objectives, would cost more than the wildest estimates, and would entrench yet another bloated bureaucracy. Conservatives didn’t have to make that argument; after Reagan, it made itself.

You could still hear the Reaganite echoes when ObamaCare was labeled “a government takeover of healthcare“. No evidence was needed to show that such a “takeover” would be bad. That went without saying.

Where Obama failed. In 2008, President Bush was unpopular. But more than that, his failures were deeply bound up in the failure of Reagan-era conservatism: Bush’s tax cuts built a deficit without unleashing growth. When government regulators got out of the way, Wall Street bankers turned mortgages that should never have been approved into a multi-trillion-dollar tower of worthless securities (whose AAA ratings fooled the market just long enough to crash the economy, make the banking system insolvent, and endanger the retirement savings of middle-class Americans). Our strong-but-fabulously-expensive military proved to be good at breaking countries, but not so good at putting them back together or preventing the resulting failed states from exporting terrorism.

Obama won a landslide victory and brought big majorities in Congress along with him. But he failed to charge Bush’s personal unpopularity or the crisis Bush left behind to the massively overdrawn account of the conservative worldview. He did not proclaim the end of the Reagan Era and made no attempt to chase the old orthodoxy’s defenders off the public stage, as Roosevelt and Reagan did in their day. If he had succeeded in doing so, there would be a new set of epithets that every conservative candidate or proposal would have to struggle out from under, terms like Iraq invader or bomb-everywhere Republican or sub-prime conservatism or free-the-wolves deregulation or middle-class-destroying cuts. (Those are just off the top of my head; no doubt professionals could do better.) Those labels would be as instantly disqualifying as tax-and-spend liberal was in the 1980s.

Obama’s failure to turn the page is why conservative nostrums (that events have disproved again and again) are still popping up in the ObamaCare-repeal debate: Getting government out of healthcare will unleash the creativity of the marketplace to yield better coverage and care for consumers; yet another big tax cut for the rich will create the good-paying jobs that none of the previous tax cuts did; the millions who will be thrown off of Medicaid — mostly working-poor families who are struggling to get by on minimum wage or slightly more — are Takers who are about to get a much-needed lesson in personal responsibility, giving a break to the massively overtaxed and overburdened Makers who support them.

After the horror of Bush’s Great Recession, the tax-cut-and-deregulation Great Recession, no one should be able to say such things with a straight face and without shame.

Turn the page. After nearly 40 years, American political discourse still takes place in the rhetorical universe created by Ronald Reagan. Our world is still haunted by the ghosts of Cadillac-driving welfare queens, job-killing regulations, initiative-crushing taxes, and poor people whose will to succeed has been sapped away by their dependence on government. The heroic entrepreneur still fights his eternal battle against the villainous bureaucrat. Private-sector spending on Mar-a-lago memberships and gas-guzzling jet-skis and AK-47s is productive, while public-sector spending on parks and roads and libraries is wasteful. A private-school teacher is a hard-working professional, while a public-school teacher is a blood-sucking parasite.

This rhetoric is aging badly and losing its hold. Republicans at some level know this; that’s why their ObamaCare-repeal bills in both houses have had to be jammed through quickly with as little national attention as possible. You don’t do that if you believe in what you’re doing. If you think you have a compelling argument, you make that argument in the brightest spotlight you can find.

But aging regimes don’t fall of their own weight. Somebody has to push them down. The Bastille never storms itself.

The 2018 campaign needs to be negative, but not personal. You can propose Medicare-for-everyone into this environment if you want, and if you can manage to control the narrative well enough to keep everyone calling it that — even after you get outspent 5-1 or 10-1 — you’ll probably win. But if instead your proposal gets transmuted into a bureaucracy-bloating, tax-increasing, debt-busting, big-government takeover of the economy, you’ll probably lose.

Democrats can’t shy away from conservative rhetoric, and we can’t hope that it will just slip people’s minds if we change the subject by presenting our own solutions. We have to confront it directly: We’ve been living in a conservative era for nearly 40 years, and that is what has destroyed the middle class.

That central point needs to be backed up with direct rejections of conservative nostrums: You can’t cut your way to prosperity. Nobody succeeds in a failing community. Money isn’t speech. Fear creates violence, and cruelty will always rebound; more prisons won’t make you safe, and more invasions will just cause more terrorism. More freedom for the rich and strong means more servitude for the poor and weak. The free market destroys the middle class. The environment is economic; we are part of Nature, and if we destroy Nature we destroy ourselves. (Again, these are off the top of my head and professionals could do better. The important thing is to express similar ideas in a uniform way, so that voters will know they’re hearing the same point from many voices.)

Trump’s individual outrages and the specific problems of this or that policy should always be interpreted expansively: Specifics should be presented not because they are important in themselves, but because they anchor the larger critique. Trump isn’t an aberration, he’s typical. The ObamaCare-repeal bill isn’t just a bad policy, it’s the logical product of a bad philosophy.

Party unity. A handful of Democrats will feel left out by this message, because they hope to appeal not just to people who have been voting Republican, but to people who still believe in the Reaganite worldview. That seems like a fool’s errand to me.

But the vast majority of candidates, progressive and centrist alike, should be able to work with this national message. The positive proposals they present can be tailored to their own philosophies and their own districts. (Bernie Sanders, for example, knew better than to run on gun control in Vermont. Similarly, a rural district in Kansas, full of towns where there’s one convenience store and one gas station, both struggling, is not the place to run on a $15 minimum wage. Higher, yes; $15 no.) Some will vaguely want to increase access to healthcare while others will post a detailed 50-page plan on their web sites. As candidates succeed or fail with these specifics, other candidates will or won’t imitate them.

Some candidates will want to appear with Sanders or Elizabeth Warren, while others will invite Joe Biden or Cory Booker. But very few candidates will find themselves forced to run against the national message, or to choose between the national party and the voters they hope to represent.

Old and new. It’s hard now to remember how fresh Reaganite conservatism sounded in 1980. Whether you agreed with it or not, it started new discussions and opened new possibilities for experimentation. But what was once young and supple has become old and rigid. Discussions shut down now, because powerful organizations have staked out positions that brook no debate: There can be no new taxes. Nothing can be done about gun violence. We can’t talk to Iran. Defense spending can only go up.

That’s what old regimes look like. They’re brittle and have no room to maneuver when new problems appear. New voters come of age looking for insight, and hear only dogma. It may be hard to say exactly what should come next, but it’s easy to see when it’s time for an old worldview to go.

It’s time.

[1] The new faces I have in mind are Dwight Eisenhower and Bill Clinton, both of whom represented their party’s acknowledgement that the game had changed, and did not reverse the country’s course. Eisenhower let New Deal programs like Social Security stand, and Clinton yielded to a key point of Reaganism by announcing that “The era of big government is over.” A “New Democrat”, as Clinton sometimes called himself, was a Democrat who had learned the lessons of the Reagan Era.

[2] This a political analogy to the process Thomas Kuhn described in The Structure of Scientific Revolutions: As long as researchers believe that the old paradigm is still fruitful and can still lead to new solutions to important problems, new paradigms don’t get a fair hearing.

The political scientist most connected with this idea is Stephen Skowronek, who introduced the concept of “political time“. Basically, he breaks American history down into a series of multi-decade eras, each dominated by its own widely accepted view of what government is about. Each president grapples with problems within that era’s political orthodoxy, which he either promotes or resists. As the era proceeds, the ruling ideology becomes more rigid and unwieldy, until it collapses under an attack by a repudiating leader, who then “resets the political clock” and begins a new era.

[3] Lincoln is a particularly good example here, because the change he is remembered for — ending slavery — isn’t what he campaigned on. Point 4 of the 1860 Republican platform explicitly denies any intention to roll back slavery in the existing slave states, and rejects military force as a means to do so:

That the maintenance inviolate of the rights of the states, and especially the right of each state to order and control its own domestic institutions according to its own judgment exclusively, is essential to that balance of powers on which the perfection and endurance of our political fabric depends; and we denounce the lawless invasion by armed force of the soil of any state or territory, no matter under what pretext, as among the gravest of crimes.

What the election of 1860 represented was not an endorsement of abolitionism, much less of a future where free blacks could vote and be assured the due process of law. Instead, it represented a rejection (on both sides) of the political climate that had endured since the Missouri Compromise of 1820: The country could no longer lurch from crisis to crisis as moderates like Henry Clay or Daniel Webster or Stephen Douglas worked out complicated deals to maintain the North/South balance of power.

So the America that came out of the Civil War was fundamentally different than the America of 1859, but not because Lincoln designed a new set of policies and sold them to the electorate.

[4] These ideas are so entrenched inside the GOP that even when Marco Rubio campaigned on the need for “new ideas”, he simply repeated Reaganite orthodoxy.

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Racism, Hot and Cold

April 17, 2017 – 9:35 am

It’s hard for conservatives to talk about race. Maybe we could make it easier.

Liberal/conservative conversations about race often go like this one that happened on MSNBC at the end of March.

There is an incident (in this case Sean Spicer scolding a black female reporter, April Ryan) that shows lack of respect for a person of color. The liberal (in this case, Jason Johnson) places it in a larger context, a pattern of disrespect, and calls it out as racism. The conservative (Matt Schlapp) takes offense at the accusation and a shouting match ensues, ending any real exchange of ideas.

To an extent, I think this is a calculated tactic on the part of conservative pundits (or, at least, somebody calculated it at one point and others have imitated): There can be no discussion of patterns of disrespect based on race or gender. Any attempt to start such a discussion has to be shouted down.

Accordingly, any individual incident has to be presented as a unique occurrence and explained by the details of that particular situation. (Schlapp explains that Spicer “got feisty” with Ryan because he was under pressure to get through a lot of news that day.) Attempts to put a racial context around the incident have to be shut down. [1]

But whatever Schlapp or other talking heads might have in mind, it’s worthwhile to consider why their conservative viewers approve of this tactic and never see it for what it is: In conservative circles racism has a very specific meaning that usually doesn’t apply to the situation at hand. To conservatives, racism means conscious hatred, an intention to harm or humiliate a person purely because of his or her race. It isn’t that racism doesn’t exist, but it applies only to the KKK or the Nazis.

To Schlapp, then, it is absurd and outrageous to imagine that Sean Spicer is at his podium thinking “I’m tired of black reporters getting uppity with me, so I’m going to slap this one down.” That’s what Schlapp means when he says, “You don’t know what’s in Sean’s heart.”

But of course, Johnson had never claimed to know what was in Spicer’s heart, or to see conscious hatred there. He was pointing to a pattern of behavior both for Spicer and throughout the Trump administration, in which non-whites are shown less respect. There might be all kinds of reasons for such a pattern.

For example, what if Spicer simply sees blacks (or women) differently than he sees whites (or men)? [2] What if it’s his mental habit to interpret black actions more negatively, and to feel that harsher responses are appropriate? In that case, he might have been entirely unaware that he was treating April Ryan differently than a white White House correspondent like Peter Alexander or Jeff Zeleny, because even if Alexander or Zeleny had done the same thing, it would have looked different to him.

To the conservative mind, though, that’s not racism. If there is no conscious hatred involved, then it’s totally unfair to suggest comparisons to the KKK, as they feel racism does.

“So fine, then,” a liberal might say, “give me the word that applies to this situation and we’ll use it.”

But then you hit the root problem: There is no conservative term for the habitual and perhaps unconscious tendency to see people of another race differently, judge them more negatively, and react to them more harshly. In the absence of such a term, there is no way to point out the phenomenon and discuss it. You can’t ask about the elephant in the room, because elephant refers only to mastodons, who died out ages ago. There is no word for the big, gray animal swinging his trunk around, so any attempt to discuss him inevitably veers off in some other direction.

A conservative might respond that I’m describing an esoteric phenomenon of so little consequence that it doesn’t really need a name or a discussion. But that is completely unconvincing after eight years of the Obama administration, during which conservative media outlets repeatedly raised their audience’s outrage when Obama did things white presidents had been doing without incident for decades. I don’t claim to know what was in the hearts of the people who felt that outrage — I doubt that most of them were consciously aware they were applying different standards to Obama — but the pattern of observable behavior was clear and obvious. [3]

Likewise, this is the whole issue behind Black Lives Matter. It isn’t that people become cops because they like to kill blacks. (I mean, some small number probably do, but I doubt it’s typical, and I believe the system tries to weed those guys out.) But white guys can safely carry semi-automatic rifles through Target, while a black guy in Walmart gets gunned down for picking up a toy. Cops just see young black men differently, judge their actions more negatively, and respond more harshly. We can’t have a rational discussion of that issue because conservatives refuse to call it racism, but don’t offer any alternative term for it.

We could give them one.

I know this isn’t a new idea. In liberal circles, there is already a distinction between conscious and unconscious bigotry. We often talk about implicit bias, and there is even a test you can take for it on the internet. But every term I’ve heard smacks of some liberal bastion like psychology or academia. None of them would sound right rolling out of a conservative mouth. A conservative talking about implicit bias would impress his fellow conservatives about as much as a macho man talking to his locker-room buddies about relationships and commitment.

If we want a real discussion to start, what we need isn’t technical jargon appropriate for an academic journal, but some ten-cent words already in everyday use, taking advantage of some metaphor that ordinary people might come up with if they happened across the phenomenon on their own, without ever attending a course in racial studies.

Here’s a common metaphor that might work: Emotions have temperature. Hate and anger are hot. If you feel a vague aversion towards someone, you are cool to them, and if the aversion got stronger you might want to freeze them out.

If we apply that metaphor to racism, then the kind conservatives already acknowledge, the conscious hatred that Emmett Till‘s killers must have felt, is hot racism. When Richard Spencer calls for “ethnic cleansing” to turn American into a “white ethnostate”, that’s also hot racism.

Cold racism, on the other hand, doesn’t actively wish harm on people of color, but simply fails to factor in their interests or to weigh them as heavily as the interests of whites. Those who watched Eric Garner die saying “I can’t breathe” and felt motivated to make excuses for the police choking him — most of them probably weren’t feeling hatred or anger towards Garner, they were just failing to feel compassion for a fellow human being. The problem wasn’t their heat it was their coldness. [4]

The kind of racism that whites can live with and not notice — the kind that simply sees blacks differently and then acts in a way that feels appropriate to that harsher perception, without any awareness of personal animus — could be described as room-temperature racism. The room-temperature racist feels like he is the one acting normally, and doesn’t understand why others are getting upset with him.

That, I believe, describes Sean Spicer. An avowed white nationalist like Richard Spencer knows that race is an issue for him. But Spicer just believes he’s responding appropriately to what he sees. The details of the Holocaust (to bring up another recent example) just don’t stick in his head. Why, he probably wonders, are Jews so bent out of shape about that?

If liberals started consistently applying a temperature gauge to racism, I think most moderates would understand the metaphor without much explanation, and conservatives might eventually get it in spite of themselves. Some talking heads — the ones who are consciously looking to disrupt discussions of race — might keep reacting with outrage to any mention of racism, regardless of temperature. But part of their audience might realize that finding room-temperature racism in the patterns of Spicer’s responses isn’t the same as fitting him for a white hood. They might eventually recognize that there is a consistent phenomenon in the incidents that carry that label.

Elephants, they might come to understand, are not mastodons. Occasionally there is one in the room. Maybe there should be a conversation about it.

[1] Conservatives, in their usual pot-and-kettle way, claim that it is liberals who shut down discussions by bringing up racism. But this is true only if you begin with the premise that racism can never be discussed. Apparently, it is impossible for conservatives to respond to “That’s racist” with a skeptical “How?”.

[2] In this article I’m going to focus specifically on racism, but what I’m saying could apply to any form of bigotry. We could talk about hot and cold sexism, hot and cold nativism, and so on.

[3] In 2014, I documented a long series of examples, but two moments should stand out in everyone’s memory: State of the Union addresses have contained debatable statements for as long as I can remember, but no white president was ever interrupted by “You lie!“. And the entire Birther theory, which as late as last summer was still given credence by a majority of Republicans, demonstrated that a large number of Americans were ready to believe anything negative about Obama, regardless of evidence.

There are comparable examples of baseless conspiracy theories about white presidents — that George W. Bush was complicit in 9-11 or FDR was secretly Jewish. But all of them stayed on the fringes of public debate. None ever caught on like Birtherism or stayed viable in the face of clear evidence and repeated debunking.

Now, does that mean that Joe Wilson was consciously thinking, “I can’t let that nigger get away with saying that”? Am I implying that everyone who doubted Obama’s citizenship is a potential cross-burner? Not at all, but it is part of a long pattern of seeing blacks differently, judging them more negatively, and responding to them more harshly.

[4] When I google “cold racism”, most of the examples are of the form “stone cold racism”, which is a different thing. It’s the hardness of the stone that’s being evoked, not the temperature of the feeling.

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The Skittles Analogy

September 26, 2016 – 8:00 am

If endangered people are nothing more than tiny candies, trying to save them just seems stupid.

It’s been a while since I’ve talked about framing. In a nutshell, the idea is that people think in metaphors, so if you can influence the metaphor people use to think about some situation, you can shape their thinking about it, possibly without them even realizing it. For example, someone who thinks in terms of a war on drugs will come up with different proposals than someone who is thinking about addiction as an illness. So if you suggest one metaphor or the other with the phrasing of your question, you can change the odds on getting the answer you want.

Like any other communication tactic, framing can be used for good or ill. If you’re teaching, a good metaphor can stick in students’ heads better than a long explanation. And if a metaphor is apt, it can make obvious some connections that might otherwise be confusing. (One of my favorites when I was teaching math was to encourage students to think of mathematics as a language and equations as sentences in that language. Then it becomes obvious that first step in solving any word problem is to translate the paragraph from sentences-in-English to sentences-in-mathematics.)

One uncontroversial metaphor that just about everyone uses (usually without thinking about it) is to talk about life as a journey: We come to forks in the road, the path can be rocky or smooth, two people have a parting of the ways, and so on. We all do this because (1) we’re used to it, and (2) it’s convenient. It’s actually kind of difficult to talk about long-term life issues without using a journey metaphor somehow.

But metaphors also tilt our thinking. The life-is-a-journey metaphor, for example, tilts us towards belief in an afterlife, because journeys have destinations.

Using the wrong metaphor can make your thinking absurd, even if all the steps you take are logical within the frame. A lot of jokes are based on absurdities created by mis-framing some situation. (A comedian was in line at the supermarket behind somebody who was buying a single roll of toilet paper. “What?” he asked. “Are you trying to quit?” The question would make perfect sense if rolls of toilet paper were like packs of cigarettes.)

Metaphors become sinister when people create them in order to encourage and take advantage of these sorts of mistakes. A sinister metaphor can sneak in assumptions that would be either obviously false or too ugly to defend if they had to be explained explicitly.

And that brings us to Skittles.

Monday, Donald Trump Jr. tweeted this image with the comment:

This image says it all. Let’s end the politically correct agenda that doesn’t put America first.

If you stay within the frame, the answer is obvious: Of course you wouldn’t eat a Skittle if there were any chance of getting a poisonous one.

But what assumptions has the Skittles metaphor tried to sneak past you? Implicitly, it says that the refugees themselves are of no consequence: Skittles are inanimate objects that have only momentary significance. The implication is that you might get a brief feeling of sweetness from the thought of rescuing some Syrian from ISIS, but nothing more.

If a few of the refugees become terrorists, though, that’s a huge deal. Because now we’re talking about our lives, not their lives. And because we are Americans, our lives are very, very much more important than theirs. Vox sums up:

The only agenda that will “put America first,” according to Trump, is one that assumes even a tiny risk to Americans outweighs every other consideration. It’s a policy that assumes Americans’ lives are infinitely precious and that Syrians might as well be Skittles, abstract pieces in a calculation of risk.

It’s worth considering how badly this frame clashes with Americans’ self-image as a heroic people. In all our wars (at least since we were “keeping the world safe for democracy” in World War I), we’ve recruited with the idea that our soldiers and sailors risk their lives to save others. The young men and women who have felt that heroic impulse — were they just stupid?

Also, consider the phrase “Syrian refugee problem”. Again, they’re not people, they’re a problem. And this is where you should start noticing that you’ve seen this frame before. Chris Hayes gives you a big hint.

swap in “Jews” for everything Trump and Co says about refugees, Muslims and immigrants it’s immediately clear what they’re doing.

That’s the model for this kind of propaganda: Germany didn’t have Jewish citizens or residents, it had a “Jewish problem“. So the Nazis weren’t abusing people, they were trying to solve a national problem. (No wonder they eventually they came up with a final solution.) They had a poisonous food metaphor too, but it wasn’t candies, it was mushrooms. Nazi writer Julius Streicher (who would be hanged at Nuremberg in 1946) published it in 1938 in a children’s book called The Toadstool.

Just as a single poisonous mushrooms can kill a whole family, so a solitary Jew can destroy a whole village, a whole city, even an entire Volk.

It’s not just liberals who see the connection, American neo-Nazis see it too, and have seen it all the other times when Trump Jr. has retweeted white supremacist and alt-right memes.

When you understand what has been left out of a metaphor or hidden by it, sometimes you can put it back in. That’s what Eli Bosnick did in a Facebook post that (last time I checked) had been shared 47,000 times. He brought back the point of taking in refugees: Quite likely, you are saving their lives. If every Skittle you eat saves a life, then the calculation changes for everybody with even the slightest amount of heroism in their souls.

I would GORGE myself on skittles. I would eat every single fucking skittle I could find. I would STUFF myself with skittles. And when I found the poison skittle and died I would make sure to leave behind a legacy of children and of friends who also ate skittle after skittle until there were no skittles to be eaten. And each person who found the poison skittle we would weep for. We would weep for their loss, for their sacrifice, and for the fact that they did not let themselves succumb to fear but made the world a better place by eating skittles.

That’s what heroic people do. I don’t know if I have that much heroism in me, to gorge with the knowledge that it would probably kill me, but be worth it in the larger scheme of things. Even so, though, I also don’t think I could just pass the bowl to the next person and say “No thanks.” I may not feel as heroic as Bosnick, but I also don’t think I have it in me to be that selfish.

Trump Jr. does, though. And when he looks at the rest of us, those who would eat at least two or three Skittles before passing the bowl along, he thinks we’re being stupid. What kind of idiot, after all, takes even a tiny risk to help others?

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Small-government Freedom vs. Big-government Rights

December 21, 2015 – 8:25 am

The issues of Reconstruction continue to animate today’s political rhetoric.

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One of the central words in conservative rhetoric is freedom. The far-right members of the House are the Freedom Caucus. Nate Silver did the math, and found that the 2012 Republican platform mentioned freedom four times more often than the Democratic platform. At times they even push it to absurd lengths: To chide France for not supporting the invasion of Iraq, House Republicans renamed their cafeteria’s french fries “freedom fries“.

Freedom is so universally cited by conservatives that liberals often satirically suggest the explanation “because freedom” for any conservative proposal that doesn’t add up. (Wonkette: “Ben Carson will defund commie liberal colleges, because freedom.” Josh Marshall has used “Because Freedom” as a satirical headline at least twice.) Freedom, they’re suggesting, is just a buzzword conservatives throw out whenever they have no substantive justification for what they want to do.

Its not that Democrats don’t like freedom, but they tend to talk about particular freedoms (freedom of choice) rather than capital-F Freedom as an abstract entity. They’re more likely to talk about rights: voting rights, abortion rights, civil rights, and so on.

There are, of course, a large number of counter-examples in both directions. (Gun rights, for example, or FDR’s “freedom from want” and “freedom from fear”. [1]) But in general, the parties are talking about two subtly different concepts: Freedom, particularly the way conservatives use it, is inextricably linked to small government: Freedom means the government doesn’t get in your way.

Rights on the other hand, only exist if society provides some method of enforcement. Without a court you can appeal to when your rights are violated, and ultimately, without a police force or army that will enforce that court’s judgments, you don’t have any rights. Black children, for example, didn’t begin to acquire a right to an equal education until President Eisenhower sent the 101st Airborne Division to Little Rock. Rights require some kind of government to enforce them, and if the forces that want to violate your rights are strong, you need a really big government. [2]

A simple example: If you want to be able to buy a little marijuana and smoke it without fear of narcs busting down your door, you want freedom. But if you want to be sure that what you buy really is marijuana, that no toxic or addictive chemicals have been added to it, or that the seller won’t just bash you over the head and take your money without giving you anything, then you’re looking for your rights as a consumer. Your freedom just needs the government to get out of your way, but your rights require government involvement. [3]

The relative value of freedom vs rights depends in large part on how much power you have. If you are wealthy, well-connected, or otherwise privileged, then there are all kinds of things you could do, if government would just stay out of your way. But if you are poor, then the barriers you face have more to do with your lack of resources than with government regulations.

Powerful groups can defend their own prerogatives whether they have government-enforced rights or not. Nobody has to force lunch counters to serve whites; no parent has to go to court to make the local public school offer courses in English; Christian children aren’t pressured to say “under no God” in the Pledge of Allegiance; and men in the workplace don’t have to wonder whether a glass ceiling is holding them down. But the rights of less powerful groups depend on government.

In the course of a typical workday, a woman who makes fries at McDonalds isn’t all that constrained by the government. Sure, taxes are taken out of her paycheck; she has to keep her hair covered while preparing food and wash her hands after using the bathroom; and she faces the threat of jail if she skims from the till, but the whims of her shift manager are a far bigger source of oppression than all the pencil-pushers in Washington.

On the other hand, the guy who owns her McDonalds franchise faces constant assaults on his freedom. He can’t pay his workers the $5 an hour he thinks they deserve, even if they’re so desperate they would have to take it. He can’t demand that they work in unsafe conditions. He can’t extract sexual favors from them. His kitchen has to face health inspectors. He has to make sure the trash is properly disposed of. Zoning keeps him from expanding to the new location he wants. And on and on and on. Everywhere he looks, there’s a regulation or a bureaucrat or a potential lawsuit. Tyranny, that’s what it is.

Several of those restrictions on his freedom are what the government has to do to establish the woman’s rights. She has a right to a basic level of respect and fair treatment from her employer, and (without government) she lacks the power to make him respect those rights.

That’s why American political rhetoric about freedom has such a bizarre history: a lot of it comes from slave owners. “Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery?” Patrick Henry demanded in the speech that ends with his memorable: “Give me liberty or give me death!” But he died owning 65 slaves. James Madison enshrined freedom of speech and freedom of religion in the Bill or Rights, but owned over 100 slaves. Thomas Jefferson is said to have owned 600 slaves in the course of his life, and a sizable chunk of his surviving descendants were fathered on a slave.

Confederate rhetoric was full of freedom, and the corresponding threat of “tyranny” or “slavery” (for white Southerners) if their cause did not prevail. In the first line of his famous speech “Slavery a Positive Good“, Senator John Calhoun warned that if the South didn’t respond to even the slightest encroachments on the institution of slavery, Southern whites were “prepared to become slaves”. In his inaugural address, Confederate President Jefferson Davis invoked “the consent of the governed” to justify a government that disenfranchised not only all its black subjects, but many poor whites as well. “All we ask is to be left alone,” said Davis. Left alone, that is, to enslave others.

The things powerful people want to be left alone to do have changed over the years: Now they want to be able to pollute rivers, get miners killed, refuse to serve gays and lesbians, use the public schools to promote their religion, put obstacles in front of minorities voting, and so on. But the basic rhetoric has stayed the same: If you just keep the government out of everybody’s way, then we’ll have freedom.

And it’s true: We will have freedom, but we won’t have any rights that more powerful people want to take away.

To see these concepts worked out in the most extreme way, pick up Gregory Downs’ recent book After Appomattox: Military occupation and the ends of war. It tells the story of the post-surrender occupation of the South by the U.S. Army, and the official state of war that continued until the last Confederate state had its representatives seated in Congress in 1871.

As I’ve described several times before, the Reconstruction Era is the unspoken reference behind a lot of the current conservative usage of tyranny, particularly as it relates to tyranny being overthrown by armed civilians. The tyranny in question was the military occupation of the South, which was absolutely necessary to guarantee any rights at all to the newly freed slaves. A terrorist insurgency by Confederate veterans eventually made the occupation more costly than the North could stomach, and black rights all but vanished after the troops were withdrawn, leading to the Jim Crow era.

Downs describes the philosophical shock that many Northerners suffered when they realized that slavery couldn’t be eliminated just by issuing proclamations or passing Constitutional amendments.

Wartime emancipation and the postsurrender struggle against slavery forced Northerners to examine the question of whether people could be free without the intervention of the government.

The law might say one thing, but the facts on the ground said something else.

[S]lavery endured on the ground well after the end of fighting. Of the nearly 4 million slaves in the United States in 1860, the vast majority were still held in bondage as the Confederate armies surrendered.

Slaves only became free when troops were around to prevent the masters re-asserting their ownership.

Ambrose Douglass, held a slave in North Carolina, captured the relationship between emancipation and the soldiers’ presence. In his area, “I guess we musta celebrated ‘mancipation about twelve time … Every time a bunch of No’thern sojers would come through they would tell us we was free and we’d begin celebratin’. Before we would get through somebody else would tell us to go back to work, and we would go.”

Many whites saw the same reality:

Arkansas’ U.S attorney similarly wrote that “he who stands between the late master and the freedmen for their protection, must be backed by the power of the bayonet.”

To the former Confederate, though, “bayonet rule” looked more like this:

Northerners knew they wanted to end slavery, but had no clear notion of what freedom would mean for the ex-slaves.

As freedpeople taught officers about the enduring power of slavery, soldiers and ex-slaves together developed the notion that freedom meant accessible rights. … [E]x-slaves found it easy to invoke rights as the measure of what it meant not to be enslaved. As slaves, they had virtually no rights they could defend in court. Looking to the experience of free people around them, they defined freedom in part as the opportunity to have these basic rights — marriage, control of children, property ownership, travel, and contract — protected by the government. … Instead of a march to freedom, with its connotations of separation from the state, freedpeople and soldiers described a walk toward government.

In particular, black men’s right to vote was established on paper by the 15th Amendment. But in reality, it only existed only where federal troops guarded the polling places. When the troops were withdrawn, Confederate veterans terrorized blacks who tried to vote. Ultimately, new state governments elected almost entirely with white votes disenfranchised blacks almost entirely until the federal government re-inserted itself into the situation in the 1960s through the Voting Rights Act.

Downs draws the conclusion:

[L]ooking at the story after Appomattox forces us to confront the dismaying, necessary fact that our own contemporary freedom and civil rights are in some ways the products of war powers. Even the rights we cherish are often fashioned by coercion.

So bear that in mind the next time you hear a conservative politician wax eloquent for freedom and against big government. How many of your rights will have to go away in order to allow the powerful people he represents the freedom he wants them to have?

[1] The confusion is amplified by two rhetorical back doors. In general “freedom from X” is a roundabout synonym for “the right to not-X”. So “freedom from want” includes a right to a minimum level of food and shelter. Conversely, the “right to be let alone” is a fairly broad description of what I am calling “freedom”.

[2] One popular conservative trope is that our rights come from God, not from the government. Ted Cruz said:

What is the promise of America? The idea that, the revolutionary idea, that this country was founded upon, which was our rights, they don’t come from man. They come from God Almighty. And it’s the purpose of the Constitution … to serve as chains, to bind the mischief of government.

While an appeal to the Declaration of Independence’s soaring rhetoric “All men … are endowed by their Creator with certain inalienable rights” is inspiring, it is also ineffective, because God is notoriously poor at policing rights-violations in a timely manner. His mills, after all, grind slowly.

[3] In this case, as in many others, the two notions are in opposition. What about the seller’s freedom to lie to you, to cheat you, or to bash you over the head? Your rights depend on restricting his freedom.

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How Propaganda Works

October 19, 2015 – 8:39 am

Jason Stanley has written an insightful book in the language of philosophers. Let me try to translate.

The popular view of propaganda is that it’s nothing more complicated than repeating the same lie over and over: Just keep telling people that voter fraud is a serious problem, Mexican immigrants are disease-carrying criminals, and more guns will solve the gun-violence problem; eventually they’ll start believing such things and repeating them to their friends. You pound a lie into people’s ears until it starts coming out their mouths.

But why do some falsehoods and misdirections catch on while others don’t? Why are some notions impervious to contrary evidence? How do they win out over truths whose perception ought to be in people’s best interest? Why, for example, will a person be unmoved by a hundred accounts of climate change from qualified experts, then listen to one crank claiming it’s a conspiracy to establish world socialism and think, “I knew it!”

In the marketplace of ideas, not all products are created equal. Some are born with inherent advantages that don’t depend on logic or evidence. How does that work?

In order to explain in an intellectually rigorous way, Yale Philosophy Professor Jason Stanley has to define or redefine a bunch of terms, and then argue that these concepts will survive the slings and arrows that other philosophers are likely to launch at them. For a layman like me, that makes for a slow and repetitive book (though not a tremendously long one: a little less than 300 pages). But while some of the basic ideas are familiar — motivated reasoning, confirmation bias, echo chambers, dog whistles, and so on — it’s rare to see them assembled in such a complete package.

Defining propaganda. Stanley proposes a broader definition of propaganda than just lies; it’s “manipulation of the rational will to close off debate”. In less technical terms, it’s the use of deception, emotion, misdirection, intimidation, or stereotype to eliminate certain facts or points of view from the discussion.

A specific use of a slur, for example, may not contain any false information, but instead pushes out of mind the humanity of the slurred person or group. Having police pay special attention to “thugs” doesn’t sound as bad as racially profiling young black men. Undermining “that bitch at the office” is easier to justify than driving women out of the workplace. The point of view of “thugs” or “bitches” doesn’t seem worthy of consideration.

Democratic propaganda. The canonical examples of propaganda come from totalitarian states like Nazi Germany or Soviet Russia, which had ministries of propaganda and officially sanctioned media like Pravda. But Stanley is more interested in the special problem of propaganda in countries that style themselves as liberal democracies, where ideas are supposed to be debated freely in an independent press in front of a autonomous electorate. In America, the echo chambers have unguarded exits. Why do so many citizens choose to remain inside?

Stanley points up a key difference: In a totalitarian state, you can easily recognize propaganda, but don’t know whether to take it seriously. (When Hitler cast the Jews as vermin he wanted to exterminate, a man in the street might have shrugged and said, “That’s just propaganda.”) In a liberal democracy, we take the news media more seriously, but have a harder time recognizing when it contains propaganda. (Example: Judith Miller’s NYT articles about Saddam’s WMD program.)

Another difference is that while propaganda fits perfectly into totalitarianism, it strikes at the heart of democracy: If citizens are not rational actors who use the democratic system to defend their interests and values, but instead are manipulated into some other kind of public discussion, then what’s the justification for giving them a say at all?

Two kinds of propaganda. Stanley breaks propaganda down into two types: supporting and undermining. Supporting propaganda is in some sense straightforward: It promotes what it appears to be promoting. For example, a government might raise support for its war effort by publicizing real or imagined atrocities committed by the enemy.

What’s more dangerous for a democracy, though, is undermining propaganda: appeals to public values to promote goals that in fact undermine those very values. For example, by popularizing the false belief that America has a significant voter-fraud problem, voter-suppression tactics can be put forward as necessary to defend the integrity of our elections. A laudable democratic value — integrity of elections — is used to undermine the integrity of elections.

Similarly, the false belief that Christians are discriminated against in America justified Kim Davis in denying marriage licenses to gay couples. The democratic values of equality and fairness were invoked to undermine equality and fairness.

Flawed ideology. Those examples raise another key concept in Stanley’s system: flawed ideology. A flawed ideology is a set of false or misleading ideas that are impervious to evidence. If your target audience has a flawed ideology, then your propaganda doesn’t have to lie to them. The lie, in some sense, has already been embedded and only needs to be activated.

For example, suppose you are addressing people who believe (or at least take seriously the possibility) that President Obama’s anti-ISIS policy is intentionally inept, because he’s a secret Muslim. Instead of making that claim explicitly, all you have to do is activate the flawed ideology by calling the President “Barack Hussein Obama”. Your audience will add the secret-Muslim point to whatever other criticisms you make of Obama’s moves in the Middle East.

What’s more, content that is evoked like this (and not explicitly stated) is harder for the listener to filter out. Stanley gives the non-political example: “My wife is from Chicago.” If the speaker says, “I am married”, the listener might consciously consider whether or not that is true. But “My wife is from Chicago” calls attention to the claim about Chicago, sneaking in the idea that the speaker is married.

In mid-conversation, it may be hard for the listener to specify exactly what content has been evoked by “Barack Hussein Obama”, much less consider whether it is true. Similarly, when Newt Gingrich referred to Obama as “the Food Stamp President”, he evoked all the content that had been previously associated with food stamps: that undeserving people get them because they’re too lazy to work, that most of those lazy people are black, that (because he is black himself) Obama is on their side rather than the side of hard-working white people, and so on. Challenging the explicit claim — that food stamp usage increased during the Obama administration — misses the point, because that part is true. In fact, challenging it and letting supporters defend its accuracy only reinforces their impression that the unspoken content must be true as well.

Flawed ideology is social. Once a flawed ideology exists, it gets reinforced by each use. So American Christians who believe they are persecuted closely followed the Kim Davis story, and came away more convinced than ever that they are persecuted.

But where does flawed ideology come from in the first place? Stanley roots flawed ideology in self-interest, particularly our unconscious attraction to comfortable ideas that tell us we are good and justified in what we hope to do. But the ideas most impervious to evidence aren’t just the ones that further our personal interest, but the ones that support our social identity.

Stanley gives the example of the near-universal belief among pre-Civil-War Southern slave-owners that slavery was justified, and that blacks were too lazy, stupid, and childlike to benefit from freedom. To turn away from that complex of beliefs, you would not only have to realize that your own standard of living is based on a great wrong, but you would also have to indict your parents, your church, your teachers, your friends, and your entire community for conspiring to commit that injustice. Literally everyone you had believed to be good might have to be reclassified as evil. So the stakes are far higher than just increasing the labor expense of your plantation or learning to make your own bed. Changing your ideas about blacks and slavery could change everything for you.

No wonder so few people did. Ideas like slavery could not be examined dispassionately, carefully weighing evidence for and against. Hearing persuasive criticisms of slavery would naturally evoke fear of losing your whole sense of self, so you might seize pro-slavery rationalizations like an overboard sailor grabbing a life preserver.

Today, the reason so few Americans leave their unguarded echo chambers is that those echo chambers are communities that define their social identity. As our politics becomes more polarized and entire states see themselves as blue or red, changing your ideas about abortion or race or Islam or guns or capitalism could mean becoming a whole new person with new friends and memberships, maybe living in a new town or neighborhood. Even your family relationships could be shaken.

Some ideologies threaten democracy more than others. As far back as Plato and Aristotle, philosophers have recognized that different forms of government are based on different values. A dictatorship values decisiveness and loyalty, an aristocracy refinement and breeding, a plutocracy wealth. A corporate state reveres efficiency and orderly procedures. Democracies are based on competing values of freedom, fairness, and equality; and a properly functioning democracy fosters a constant debate about how to balance those values and compromise each with the others.

So the propaganda that most threatens democracy isn’t the kind that argues directly for the values of another system — if people really want more efficiency, we should talk about that — but the undermining propaganda that invokes freedom, fairness, and equality to justify actions that diminish freedom, fairness, and equality.

Consequently, the flawed ideology that most threatens democracy is the self-justifying ideology of privileged groups, like the Confederate slave-owners. If our group has some unfair advantage that is based on foreclosing the options of other people, we will naturally want to believe that our advantage doesn’t really exist (there is no inequality), or that it’s actually fair because of the comparative virtues of our people and those who lack our privileges, or that the un-privileged folks are freely choosing not to do the things that (in reality) the system discourages them from doing.

Complexes of ideas that tell us such things — that freedom, fairness, and equality demand that my people keep their privileges — are so welcome that they seem obvious and natural. “Of course,” you say, “I should have seen that myself.” That nagging sense that our way of life is unjust and unsustainable vanishes. We are the good guys, and those who want to take away our advantages are the bad guys.

Former Republican Congressman Bob Inglis frames climate-change denial just that way in this clip from the movie Merchants of Doubt.

It’s not just a head thing. This is very much a heart issue. It’s not the science that’s affecting us. I mean, the science is pretty clear. It’s something else that’s causing this rejection. Many conservatives, I think, see that action on climate change is really an attack on a way of life.

The reason that we need the science to be wrong is otherwise we realize that we need to change. That’s really a hard pill to swallow, that the whole way I’ve created my life is wrong, you’re saying? That I shouldn’t have this house in the suburb? I shouldn’t be driving this car? That I take my kids to soccer? And you’re not going to tell me to live the way that you want me to live.

And along come some people sowing some doubt, and it’s pretty effective, because I’m looking for that answer. I want it to be that the science is not real.

So: personal interest leads to social identification with the people who share those interests; maintaining social identity prevents the examination of notions that would threaten our way of life, leading to flawed ideology; the false information contained in that ideology can be activated and reinforced by propaganda that may contain no false information of its own; with the result that freedom, fairness, and equality seem to demand the maintenance of our unfair and unequal advantages — “You’re not going to tell me to live the way you want me to live.” — even if it ultimately means that others will have their freedom diminished. The resulting beliefs are then almost impossible to refute with evidence, because such an argument is tied to a threat to the believer’s community and social identity.

[Propaganda is a topic the Sift returns to every now and then. My favorite previous articles in this series are “Liberal Media, Conservative Manipulation” and “How Lies Work“.]

By weeklysift | Posted in The Sifted Bookshelf | Also tagged , , | Comments (19)

The Artful Puppet Master

August 10, 2015 – 8:24 am

How Fox turned the first Republican presidential debate into a plus for the GOP.

Leading up to Thursday’s debate, most liberals I know were somewhere between smug and gleeful. The Republican presidential process had started out as something of a circus, with more candidates than anyone could remember and a corresponding need to say outrageous things to stand out from the crowd. And then Donald Trump got into the race, openly characterizing undocumented Mexican immigrants as drug dealers and rapists, and responding to criticism from Senator Lindsey Graham by saying Graham was “not as bright as Rick Perry” and revealing his personal cellphone number.

With Trump in the race and rising to the top of the polls, the other candidates started acting out like five-year-old boys competing for a pretty kindergarten teacher’s disciplinary attention. Previously, Ben Carson had set the gold standard for crazy, with his comparisons of ObamaCare to slavery and the IRS to the Gestapo. But now Mike Huckabee was talking about Obama “marching [the Israelis] to the door of the oven“, and discussing using the military and the FBI to stop abortions. Rand Paul was destroying the tax code with a literal chainsaw, and Ted Cruz went even further by cooking a strip of bacon on the barrel of an AR-15. Lindsey Graham seemed downright eager to be in a war with Iran. (“We win!“)

It got so bad that even Democrats were getting a little uncomfortable, thinking about how these shenanigans reflected on America. Humorist Andy Borowitz was only partially kidding when he wrote:

As preparations get under way for the first Republican Presidential debate, on Thursday night, a new poll shows that Americans are deeply concerned that the rest of the world might see it.

Hours before the debate, this showed up on my Facebook newsfeed.

For  a real news network or even an unbiased political entertainment network, none of this would have been a problem. (Pass the popcorn and let the insanity begin!) But the debate was being hosted and televised by the official Republican Party Ministry of Information, a.k.a. Fox News. So although a debate that descended into kindergartenish chaos would make great television, Fox’ brain trust recognized that such a spectacle would hurt the conservative movement it has worked so hard to foster. They saw that as a problem.

They solved it brilliantly.

If you watched the debate through your liberal glasses, you may not have recognized their achievement; to you, everybody probably looked just as scary and unhinged as you expected. (When Huckabee started talking about invoking the 5th and 14th Amendments to protect the personhood of the unborn, he seemed seconds away from calling for federal troops to occupy abortion clinics. But moderator Brett Baier wisely moved on.) However, in the eyes of moderates, independents, and low-information voters, I suspect the debate raised the image of the Republican Party and its gaggle of candidates.

How did Fox manage that? Artfully. I learned a lot by watching.

The problem and the solution. The first step in solving a problem is to state it precisely: The Republican Party’s problem is that its conservative base is shrinking and far out of tune with the rest of the country. So as they campaign for the nomination, candidates constantly have to choose: Should they appeal to the base voters (who will be the majority in the upcoming primaries), or to the American public as a whole (who will judge the eventual nominee in the general election)? For example: Members of the conservative base love to hear pledges that Republicans in Congress will shut down the government this fall and keep it shut until Obama knuckles under and agrees to defund Planned Parenthood. But the public as a whole is ready to be done with that kind of brinksmanship.

So the path to a Republican presidency involves walking a tightrope: leaning far enough to the right to get the nomination, but not so far as to topple out of the mainstream voter’s consideration. Mitt Romney (who I think was a far better candidate than he gets credit for) couldn’t manage it in 2012. His actual record as governor of Massachusetts would have been hard to defeat: He was a problem-solver who could work across the aisle to come up with bipartisan programs other executives wanted to imitate, the way ObamaCare imitated RomneyCare. But he had to pander to right-wing extremists to get the nomination, and he couldn’t recover in November.

Since then, the problem has only gotten worse: The base has gotten angrier and more demanding, while the white Christians who provide its membership continue to shrink as a percentage of the population.

The worst possible thing for the image of the party would be to lob a series of questions into that gap between the base and the average voter: Ask Ted Cruz about his role in the 2013 government shutdown. Ask Ben Carson if Hitler might actually have been a teensy bit worse than President Obama. Ask all the candidates how they plan to avoid war with Iran (if they do), or what they would say to the 16 million people who will lose their health coverage if ObamaCare is repealed, or whether they think our scientists are conspiring to deceive us about climate change, or why they want to force women to bear their rapists’ children.

Once you understand that, you also see the solution: Control the questions and control who answers them. If an issue makes the party look bad, just don’t ask about it. And when most of the candidates stand united around an unpopular position, pick out the one with the most moderate record and ask him to defend it. That answer will look completely different to the two camps: The base voter will see that you’re really putting this guy on the spot. But the average voter will listen to the answer and say, “Hey, these Republicans aren’t as far out as I thought.”

And finally, there’s the special problem of Donald Trump, whose wild statements have been turning off Hispanics, women, and other key demographics. Here, the solution is to excommunicate him: Trump is not a real Republican, so all the bile he expresses is just personal and has nothing to do with the party.

See nothing, say nothing. For two hours in that arena in Cleveland, large chunks of American political discourse just vanished, without even leaving a puff of smoke behind.

The environment, for example, was simply not an issue — not just climate change, but also pollution, oil spills, endangered species, or any other environmental concern. Bashing the EPA is a standard Republican applause line, but there was no cause for that here, because the environment did not exist. It was so far off the radar that Jeb Bush could express puzzlement that Hillary Clinton hasn’t endorsed the Keystone XL pipeline. Rand Paul didn’t have to explain why he once proposed a 42% cut in the National Park Service budget, and Ted Cruz didn’t have to justify his proposal to sell off large chunks of federal wilderness lands.

The related issue of energy policy was also off the table, so no one had to defend burning coal, or fracking, or drilling for oil offshore, or in other fragile ecosystems like the Arctic. No one had to explain wanting to end subsidies for wind and solar power.

Economic inequality was also not an issue, despite the fact that it has come up in several of the candidates’ campaigns: Rand Paul has talked about “the income gap”, and Rick Santorum has charged that “Middle America is hollowing out.” Just about every candidate has questioned whether the American Dream of economic mobility will be available to future generations. But none of that came up.

A related phrase you won’t find in the transcript is minimum wage. A large majority of the public supports raising it, because people who have full-time jobs should not have to live in poverty, and businesses whose workers need food stamps are the real moochers in our society, not the hard-working people they underpay.

But as far as I know, Rick Santorum is the only Republican candidate who wants to raise the minimum wage at all, and even his proposed rate is far smaller than the $10.10 that President Obama supports. (Bernie Sanders wants a $15 minimum.) And while I haven’t found a direct quote of a candidate openly calling to repeal the federal minimum wage, several seem to dislike it on general principles. Marco Rubio has said, “Minimum wage laws have never worked in terms of having the middle class attain more prosperity.” And the Rand Paul 2016 Facebook page posted a link with the comment “How the minimum wage hurts everyone.”

Student debt wasn’t in the questions, and only came up because Marco Rubio volunteered that he used to have some. “How is [Hillary Clinton] gonna lecture me about student loans? I owed over $100,000 just four years ago.” But that was just a fact, not a problem, so no solutions were necessary.

Equal pay for women? Off the table. Prosecute bankers whose law-breaking contributed to the Great Recession? No mention. Again, Marco Rubio volunteered that he wanted to repeal the only real financial reform Congress passed after the collapse, Dodd-Frank, inaccurately blaming it for the failure of small banks. But Fox completely omitted Wall Street reform from the agenda.

No one was asked about government shutdowns — including Ted Cruz, who more than any other person was responsible for the last shutdown. Another shutdown in the fall is a real possibility, and Cruz in particular wants that option left on the table. But it wasn’t discussed.

Although many candidates called for ending ObamaCare and none defended it, no one was asked how to replace it, or what they would say to the millions of Americans who have health insurance now, but will lose it if ObamaCare is simply repealed without a replacement.

Although all the candidates oppose the Iran nuclear deal and several criticized it during the debate, none was asked how he plans to avoid going to war.

The Black Lives Matter movement rated one question (to Scott Walker, who dodged it. He didn’t say whether he thought police were over-aggressive towards blacks, but merely called for better police training. There was no follow-up.)

Voting rights? Not an issue. Gun violence? Nothing.

Pin the tail on the moderate. Rather than draw attention to the most rabidly conservative positions the candidates have taken, Fox repeatedly picked out the candidates’ most moderate positions and asked them to justify why they weren’t more conservative.

For example, most of the ten candidates oppose allowing abortions in cases of rape or incest. But Marco Rubio was asked to justify favoring such exceptions (which he denied, misleadingly). No one was asked why he would force a woman to bear her rapist’s child. (The one counter-example to the pattern was when Scott Walker was asked to justify his opposition to abortions that protect the life of the mother. He dodged, and there was no follow-up.)

Governor Kasich was asked to justify accepting the money the federal government offered his state to expand Medicaid, but Governor Walker wasn’t asked to justify turning the money down in Wisconsin, thereby denying coverage to 87,000 Wisconsin residents. Kasich talked about the good that money has done in Ohio, delivering a paean to compassion and the effectiveness of government that is totally atypical of both his own philosophy and the Republican Party as a whole.

Kasich got to give another heart-warming speech about love and acceptance when asked how he would respond if one of his daughters turned out to be lesbian. But Mike Huckabee wasn’t asked why he believes same-sex marriage will lead to “the criminalization of Christianity“.

Jeb Bush was asked why he favors immigration reform. (Ted Cruz volunteered that he led the fight against the immigration reform bill that passed the Senate but died in the House.) On the campaign trail, I believe all the candidates have come out against the executive order by which President Obama has prevented DREAMer deportation, and the Republican-dominated House has voted to deport them, but Fox did not find DREAMer deportation worth mentioning.

Rand Paul had to justify why he wants to stop the NSA from collecting the phone records of Americans who have done nothing wrong.

Trump. From the opening question, the moderators made their position clear: Donald Trump is not really a Republican. That opening was a lesson in how apparently neutral questions can in fact be targeted. Brett Baier asked:

Is there anyone on stage, and can I see hands, who is unwilling tonight to pledge your support to the eventual nominee of the Republican party and pledge to not run an independent campaign against that person.

Only Trump raised his hand, and that invited follow-up questions, a reminder that an independent run by Trump “would almost certainly hand the race over to Democrats and likely another Clinton,” and a direct attack from Rand Paul:

This is what’s wrong. He buys and sells politicians of all stripes. … He’s already hedging his bet on the Clintons, OK? So if he doesn’t run as a Republican, maybe he supports Clinton, or maybe he runs as an independent.

Trump was later asked about his past support for “a host of liberal policies” (partial-birth abortion, an assault-weapon ban, and single-payer health care), and his donations to Democrats, including Hillary Clinton and Nancy Pelosi. He has justified those donations as a normal business practice, and so he was asked “what specifically” he got in return.*

Megyn Kelly finally brought it home:

In 2004, you said in most cases you identified as a Democrat. Even in this campaign, your critics say you often sound more like a Democrat than a Republican, calling several of your opponents on the stage things like clowns and puppets. When did you actually become a Republican?

It was hard to miss her implication that the right answer was never.

Results. I suspect that when all is said and done, we’ll find out that Fox’ effort to pick the candidate — favoring Rubio and Kasich while trying to cast out Trump — had very little effect. But in the way the debate showcased all the candidates and made the Republican race seem much less clownish than it has otherwise been, I think Fox has scored a major victory for its party.

All in all, the evening resembled one of those holiday dinners where you introduce your fiance to your crazy relatives for the first time. All day long, you short-circuit the discussions that will set Aunt Jenny ranting about the Jews, or evoke one of Uncle Bob’s long pointless stories. You carefully approach your sister only when her husband is around to keep her in line, and you seek out Cousin Billy early, before he starts drinking. Only in the car, after hours of threading a safe path through the labyrinth of family issues, do you finally begin to relax. And that’s when your spouse-to-be says, “I don’t know what you’ve been so worried about. They don’t seem that bad to me.”

* Trump replied that because he was a contributor, Hillary had to come to his wedding. I wish I were doing Twitter for Hillary, because I know exactly how I’d respond. Of course she should deny that money was her reason for attending, and she should promise to attend all his future weddings as well, whether he gives any more money to her campaigns or not.

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Republicans have a story to tell. We’re stuck with facts.

November 10, 2014 – 10:07 am

In his recent Senate campaign in my state, Scott Brown talked a lot about securing the border. That’s the southern border, the one with Mexico, the one that’s over 2,000 miles away from New Hampshire. He connected the border issue to both terrorism and Ebola, neither of which we have here. And it almost worked. As a carpetbagger from Massachusetts, running against a likeable woman we’ve been electing governor or senator since 1996, in a state Obama won twice, Brown nearly pulled it off, losing 51.6% to 48.3%.

This happens at a point in the economic cycle when things are looking reasonably good: Unemployment, GDP growth, and the federal budget deficit have all escaped from the scary territory they were stuck in for so long after the housing bubble popped, and all are trending in the right direction. The stock market is at an all-time high. American combat troops are almost out of Afghanistan and Iraq, and the country is as close to peace as it has been since 9-11. And while Fox News has managed to create a series of faux scandals to excite its viewers, by the very real measure of indictments and convictions, the Obama administration has been the cleanest one we’ve seen in a long time, comparing very favorably with, say, the Reagan administration.

Compounding the mystery, Brown’s near-miss is a rare failure in the national Republican trend. Their victory doesn’t just bring control of the Senate, but sweeps into office some pretty radical folks, like Joni Ernst in Iowa, another state Obama won twice. Sam Brownback, whose tax-cutting mania has pretty well wrecked the fiscal health of the state of Kansas without providing any of the private-sector economic boost he promised, got re-elected governor.

Meanwhile, voters were making some liberal choices on ballot measures: Oregon, Alaska, and D.C. all legalized marijuana; Arkansas, Alaska, Nebraska, and South Dakota raised the minimum wage; Washington tightened gun control; and Colorado defeated a personhood amendment to limit abortion. And the national brand of the Republican Party, as Rand Paul put it, “sucks”. A pre-election poll by NBC and the Wall Street Journal showed the party’s favorable/unfavorable rating far underwater: 29%/47%, as opposed to the Democrats’ narrower 36%/43% split.

So there’s no real evidence that the public is getting more conservative, or seeing Republicans in a better light, but still they’re electing more and wackier Republicans. What’s up with that?

The City on a Hill. I was home sick on Wednesday, so I spent the day reading a short new book called Narrative Politics by Frederick Mayer. Mayer is a professor at Duke and the book is published by Oxford University Press, so it’s more academic than popular. But it is readable and has a clear point: Political scientists like to talk about voters who rationally weigh their interests, and tug-of-war struggles between institutional powers like unions or the Chamber of Commerce or the NRA. Meanwhile, pundits and campaign consultants like to talk tactics: ad buys and gaffes and moving the conversation away from your opponent’s issues and towards yours. But they all underestimate the power of stories to evoke a public response and channel that response into actions like contributing and campaigning and voting.

Mayer begins and then later concludes with the story-telling in Martin Luther King’s “I Have a Dream” speech. King never comes out and says, “I have a story to tell”, but his speech revolves around an implicit story I might retell like this:

From the beginning, the reality of America has been trying to catch up with the dream of America. From Jefferson, who wrote that “all men are created equal” but continued to own slaves; to Lincoln, who won a war to end slavery, but could not deliver full freedom; to the civil rights movement of King’s own day, which had its victories, but still left much to achieve; to the future that King could see in his dream, and would later see from “the mountaintop“, in which the promise of equality would be fulfilled.

The story of America was the story of progress towards an ideal. That story connected to a great past, was continuing right there in Washington where King was speaking, and would carry forward to a successful conclusion in the future. It was mythic, it was inspiring, it was motivating. And today’s Democrats have nothing like it.

Republicans do. Like King, they don’t say outright, “Once upon a time …” and start telling their story explicitly. But it’s always there in the background. It can be hard to pick up on, because most speakers just allude to the story rather than re-tell it, assuming that their supporters and potential supporters already know it. I’d tell it like this:

American is and always has been the “shining city on a hill” that Ronald Reagan talked about.* Its Constitution gave the world a model of liberty. Its free society gave opportunity to immigrants whose path to success had been blocked by the class system of Europe. Its capitalist economy and the industrious virtue of its citizens gave the world a new model of productivity and prosperity. The heroism of its soldiers and the determination of its statesmen saved civilization from both fascism and communism.

But now, the City on the Hill is threatened by barbarians at the gates. If the City were focused and united, no horde could stand against it. But the virtue that still exists in many of its citizens is mixed with corruption. Many have lost sight of the golden vision of the Founders and have forgotten the glorious history that followed. Many have lost the virtues of industry and self-reliance, and have no ambition beyond soaking up the productivity of others. Many do not understand the uniqueness of the City and why its values must be defended.

The City needs a renewal within and a crusade without, led by those who understand the world-historic significance of the City and its ideals. Without such a renewal and such a crusade, it will fall, and the light it brought to the world will be extinguished. But with such a renewal, its virtues can be restored, its enemies can be routed, and its golden past can live again.

[* I’ve described before how Reagan altered the city-on-a-hill image that goes back to the Mayflower.]

It’s easy to poke holes in this story, but before we do, let’s take a moment to appreciate its sheer diabolical beauty. For example, the story itself contains no prejudice other than nationalism, but it easily adapts to whatever bigotry a listener brings. Those lazy citizens who expect someone else to support them, do they have a certain complexion? The threatening barbarians, is that Arabic they’re speaking? Spanish? The corrupt citizens, might they be gay? Or atheists? Or Jews?

Maybe. Maybe not. Bigotry is harnessed, but deniable.

Similarly, the story can unite people who disagree, because the renewal it calls for can be anything. Does the lost vision the Founders include a fundamentalist style of Christianity? Or a robber-baron style of capitalism? Or what the League of the South calls “Anglo-Celtic culture“? Maybe some of that lost virtue is sexual: Men are having sex with other men, and women don’t know their place any more. They want to be free to have sex with whomever — barbarians, even — and escape the consequences of their sin through birth control or abortion.

No wonder the City is in danger.

What it explains. It’s only in the context of the City/Barbarians story that you can really understand the intensity rank-and-file conservatives feel about issues that (at first glance) have nothing to do with their lives. Why should straight people care so much about whether gay people get married? Or New Englanders fear Guatemalan children? Why do so many people have an opinion about academic theories like American exceptionalism? Why should well-fed families begrudge a poor family its Food Stamps? Why do people without young children feel such strong hostility towards public schools and their teachers? Why are those ISIS beheadings so much more horrifying than the beheadings that are normal Saudi executions? Why did the Ebola panic get so out of hand?

These things are not issues in the usual political sense. They are signs of the corruption of the City, omens of the barbarians’ arrival, and warnings of the havoc they’ll unleash if they get here.

The story also explains the bizarre animus people feel towards President Obama, and their willingness to believe absolutely anything about him: He’s Kenyan, he’s Muslim, he’s gay, he pals around with terrorists, he’s Marxist, he wants to kill your grandmother, and on and on. Obama’s fundamental sin is that he’s not one of us. He wants to open the gates and invite the barbarians in. Fox News’ “psychologist” Keith Ablow laid it out:

[Obama’s] affinities, his affiliations are with them. Not us. That’s what people seem unwilling to accept. He’s their leader … we don’t have a president. … We don’t have a president who has the American people as his primary interest.

Sure, you can go all academic-historian and explain why the story isn’t true. You can explain that the City was always corrupt, that its prosperity depended as much on slavery and genocide as on virtue and Godliness. You can point to the virtues of the people the City wants to exclude, or the ways they have been exploited, and the debts to them that a just city would want to honor. And it won’t matter. Because a story like this doesn’t have to be true, it just has to feel true.

And if you come from a certain segment of American society  — the one I came from, for example — it does.

The lost age of upward mobility. I grew up in that segment of the white working class that expected to move up. Our expectation rested on a bunch of things that don’t exist any more.

To start with, there was my father’s job. He worked in a locally owned factory that wasn’t unionized, but had to compete for workers with factories that were. So a man who worked there (they were nearly all men in those days) could support a family and have a little money left over. Education wasn’t required; Dad had a high-school diploma, but others didn’t. And yet his job was secure in a way that is hard to imagine now. The factory itself was stable from one decade to the next — no thought of robots or China, or a junk-bond deal to liquidate its assets. So if you were reliable and worked hard you could do what Dad did: keep that job until you were ready to retire.

At every stage in my young life, I knew that if I was successful, the next stage would open up. If I did well in high school, I could go to college. It didn’t require luck or massive family savings or big loans. Community college was practically free, and the state university system was barely more expensive. You could just about work your way through college with a part-time job during the academic year and a full-time job in the summer. At worst, you might have to take a year off to work and save (at a working-class job that paid enough to let you save). So if college was part of your plan, money wasn’t going to stop you.

Once you got to college, if you chose a reasonable major and did well, you’d get a job when you graduated. Not delivering pizzas or telemarketing, but a real white-collar job with a career path. Or maybe you’d go on to graduate school and train for a higher profession. In a lot of fields, you could again work your way through. (I got a math Ph.D. by teaching calculus and getting a fellowship from the NSF. I came out debt free.) Or maybe you’d take on some debt to become a doctor or get an MBA, but that was an investment; it would pay off in no time. Once again, if you did well, there were jobs. The economy moved slowly enough that the job you’d pictured when you started grad school would still exist when you finished. And you could imagine (falsely, as it turned out) that it would still be there when you retired.

Life had what the stock-market analysts call visibility (“the extent to which future projections are probable”). You could make a plan and carry it out.

Undoubtedly, things were less certain if you weren’t white or spoke with a foreign accent. And women were just entering a lot of professions in those days, so they had no idea what to expect. But for a native-born white man, the good life was there for the taking. Nobody was exactly giving it to us — at each stage we had to work and succeed, and some of us fell by the wayside. But if you did succeed, the prize would be there. You could count on it.

None of that is true any more.

Today. As I write this I’m in my late 50s, watching my friends limp towards the end of their careers. A lot of them are one re-organization or one leveraged buyout away from unemployment, with no guarantee anyone would hire them at this age.

And their kids … I have no idea what to tell them. Even the most brilliant and energetic can’t predict where they’ll be in a few years. States have gotten out of the business of providing inexpensive high-quality higher education. There are no “safe” majors any more, no degrees that will guarantee a good first job, or even just one that will cover student loan payments. And the jobs themselves … even if you get one and everything seems fine, it can vanish like smoke. Maybe the office will move to Bangalore, or your whole profession will be replaced by an iPhone app. It doesn’t matter how smart or hard-working or well qualified you are. You could be scrambling for survival by this time next week.

Exactly whose fault this is … that’s a complicated question. Maybe the 1%, or the politicians, or technology, or globalization, or just the faceless forces of History. When the average person tries to figure it out, he just throws up his hands. Why? He doesn’t know why. But he knows this: It just feels wrong. And it didn’t used to be this way.

We used to be safe in a City on a Hill, but now there are barbarians at the gates. …

It feels true. That deep anxiety that never quite goes away. The sense that everything you’ve relied on could go “pop!” at any moment. That’s just how you’d feel in a city that was about to fall.

Nothing in the Democratic message addresses that.

What Democrats lack. Everything the Democrats support is on the wrong scale: We want to raise the minimum wage, and subsidize your health insurance, and pay women the same as men, and cut back the war on minor drugs, and create jobs building infrastructure, and put a little less carbon in the air. All good stuff. If you can get it isolated in a ballot question, it will probably pass. But none of it says, “Those are the people I want running things. I’m going to go out and take action to see that they do.”

George Lakoff summarizes the current Democratic strategy like this:

Use demographic categories to segment the electorate, categories from the census (race, gender, ethnicity, age, marital status, income, zip code), as well as publicly available party registration. … Poll on which issues are “most important,” e.g., for women (or single women), for each minority group, for young people, and so on. This separates the issues from one another and creates “issue silos.” … Assume that people vote on the basis of material self-interest and design different messages to appeal to different demographic groups.

What that misses is precisely the caring-about-things-that-don’t-directly-affect-you that the Republican story inspires. If you make minimum wage, then vote Democrat, because we’ll give you a raise. If you’re a poor woman who might get pregnant, we’ll defend your access to abortion. If you’re gay, we’ll support your right to fair treatment. If you’re Hispanic, we might not deport your nephew. If you’re young, we’ll help you deal with your student loans. But if you’re none of those things — or if you are, but not identifying strongly with your categories today — why should you care? What binds all those people together with all the other Democrats and offers them a role in the drama of history?

That’s the kernel of truth behind the charge that Democrats want to “divide America“, or that they try to win by offering “free stuff“. In one sense, those charges are laughable; it’s Republicans who have the big Us-against-Them story, and they are no less willing to offer free stuff to their constituencies. But Democratic strategy and messaging atomizes America. We may have a message for you as a unique combination of demographic categories. But we don’t have an identity to offer you as an American.

Even Lakoff’s proposal doesn’t really fix that problem. He offers a more unified set of principles and ways to advocate them, but the narrative element and the connection to our underlying anxiety is still missing. You can’t fight a story with principles, any more than you can fight it with facts or debunking or appeals to demographic interests.

You fight a story by telling a better story, one that does a better job of ringing true both factually and emotionally, one that draws people in and makes them want to tell that story to others. At the moment, we don’t have a better story. We’ve just got facts.

After you lose, you ought to spend some time in the wilderness, rethinking how you got here. During my time in the wilderness, these are the questions I’m going to be thinking about:

  • What is the real story of America? the one that’s based on actual history rather than fantasy?
  • How is that story playing out here and now, in the lives of everybody?
  • How do we want that story to come out?
  • What would it mean to be on the right side of that story, playing a role you’ll be proud to remember in your old age?
  • How can we offer Americans that kind of role?
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Sam Harris and the Orientalization of Islam

October 13, 2014 – 8:46 am

The argument about Islam between Ben Affleck and Sam Harris on Bill Maher’s HBO show Real Time brought to mainstream attention a phenomenon that’s been simmering for a long time: Islam brings out something ugly in many of the most vocal atheists like Harris and Maher.

Part of the problem is obvious in the staging: Maher has arranged the show in such a way that the onus of defending non-jihadi Muslims falls not on some prominent Islamic leader, or even on a rank-and-file Muslim, but on Ben Affleck, an actor who (as far as I know) has no connection to Islam. Affleck occupies a position that I occasionally find myself in (usually with regard to political issues like Birtherism) and thoroughly hate: He recognizes that the conversation is taking an ugly turn, and he’s completely unprepared to respond to it, but everyone else is just letting it go. He boils over not because he thinks he is the right person to have this argument, but because he’s the one who’s here.

Probably this post has already gotten three comments from people who have read no further and are shocked that I’m taking Affleck’s (and Islam’s) side over Harris and Maher. The Weekly Sift has a substantial atheist/agnostic readership, and for good reason: I’m a consistent defender of the wall of separation between Church and State, and I fight back against the attempts by right-wing American Christians to subvert concepts like religious freedom. Whether or not I am an atheist myself depends on your definitions, but a major theme of my explicitly religious writing and public speaking (like this recent example) is how someone with a secular worldview can get the benefits claimed for traditional religion (serenity in the face of death, for example) without accepting its doctrines.

Plus, I’m usually a Bill Maher fan. (Though don’t expect me to defend him segueing out of a Sarah Palin joke with “speaking of dumb twats“.) I’ve linked to a number of his New Rule rants, and used a Maher quote to lead off the Sift as recently as September 29.

So, Harris and Maher might ask, what’s up with me? Why do I have what Joseph Farah has called the “liberal blind spot on Islam“? Here’s how Harris made that case on Real Time:

We have been sold this meme of Islamophobia, where every criticism of the doctrine of Islam gets conflated with bigotry towards Muslims as people.

Maher had introduced the segment like this:

Liberals need to stand up for liberal principles. … Like freedom of speech, freedom to practice any religion you want without fear of violence, freedom to leave a religion, equality for women, equality for minorities (including homosexuals). These are liberal principles that liberals applaud for, but then when you say “In the Muslim world, this is what’s lacking” — then they get upset.

The discussion that follows largely misses what I think is the main point, and in that sense it resembles those why-don’t-you-care-about-black-on-black-crime discussions that followed the shootings of Michael Brown and Trayvon Martin. Statistics are quoted (“78% of British Muslims think that the Danish cartoonist should have been prosecuted”, much like “[blacks make up] 50% of homicide victims in this country, and 90 percent of those victims are killed by other black people.”), and many true facts are stated — but stated within a frame that already embodies the offensive content. “This is based on reality, Ben,” Maher insists. “We’re not making this up.”

Nicholas Kristof does push back in the right direction:

This does have the tinge, a little bit, of the way white racists talk about African Americans.

But, like Affleck, he isn’t prepared well enough to unpack that idea.

Let me give it a shot. The problem here is the one that Edward Said wrote the entire book Orientalism about: The privileged outsider encloses some large group of diverse “others” inside a conceptual fence, gives the enclosure a name like “the Orient” or “the Muslim world”, and then takes it on himself to pronounce what the defining essence of that fenced-off region is.

Remember when Cliven Bundy said, “I want to tell you one thing I know about the Negro”? It doesn’t really matter where Bundy goes from there. The racism is already built into the idea that there is such a being as “the Negro”, and that a white man like Bundy is qualified to make pronouncements about the defining characteristics of “the Negro”.

Now look at what Harris snuck into the Islamophobia quote above: “the doctrine of Islam”. To Harris, Islam is not a cacophony of people who have been arguing with each other since the 7th century. It’s one thing. It has a unified body of doctrine, and Harris can tell you what that doctrine is. And if there are people who consider themselves Muslims but disagree with whatever Harris defines from the outside as the essence of Islam, well, too bad for them.

Harris’ rhetoric is shot through with this orientalist framing. Elsewhere in the conversation he maps it out:

Just imagine some concentric circles here. You have at the center, you have jihadists. These are people who wake up in the morning wanting to kill apostates, wanting to die trying. They believe in Paradise. They believe in martyrdom. Outside of them we have Islamists. These are people who are just as convinced of martyrdom, and Paradise, and wanting to foist their religion on the rest of humanity, but they want to work within the system. They’re not going to blow themselves up on a bus. They want to change governments. They want to use democracy against itself. Those two circles are arguably 20% of the Muslim world. … But outside of that circle you have conservative Muslims, who can honestly look at ISIS and say: “That does not represent us. We’re horrified by that.” But they hold views about human rights, about women, about homosexuals that are deeply troubling.

Look what he’s done there: Jihadists are the real Muslims. They’re at the center. The further you are from being a jihadist, the fringier your Islam is.

So the question of who is a real Muslim, and what makes someone a real Muslim — that’s not something for Muslims to wrangle out among themselves, it’s for a hostile outsider to pronounce. That’s where the bigotry is. Statistics about how many people fall into Harris’ concentric circles are irrelevant. The bigotry has already been baked into the circle-drawing itself.

In case that point went past you, Harris underlines it later on:

There are hundreds of millions of Muslims who are nominal Muslims, who don’t take the faith seriously, who don’t want to kill apostates, who are horrified by ISIS, and we need to defend these people, prop them up, and let them reform their faith.

So if you think you’re a Muslim, but you don’t support ISIS or want to kill apostates, your Islam is just “nominal” and you “don’t take the faith seriously”. It doesn’t matter if you’re an imam and have devoted your life to your vision of Islam and your relationship with Allah; you’re not “serious”. Because it’s up to Sam Harris to decide what “serious” Islam is. And, like a colonial governor of hostile natives, he’s going to “prop up” the people he has identified as not “serious” about the native culture.

Harris ought to be old enough to remember the final decade or so of the Cold War — the era when “under God” was added to the Pledge of Allegiance — when similarly vicious framing was used against atheists: Soviet Communists were the real atheists. Secular humanists might nominally be atheists, but they were just fellow-traveling dupes of the Soviet Communists.

If you lived through that, you shouldn’t want to do it to anybody else.

Such manipulation of categories and essences is a fundamental flaw in all of Harris’ writing, as I pointed out when I reviewed The End of Faith for UU World magazine in 2006. He implicitly assumes from the outset that fundamentalism is the essence of religion. This isn’t a conclusion he draws from facts, it’s the a priori conceptual framework into which facts are placed.

The End of Faith presents contemporary religious debate as an argument between fundamentalists like Osama bin Laden or Pat Robertson and atheists like Harris. Everyone else is a “moderate” — wishy-washy people who don’t have the intellectual integrity to choose between fundamentalism and atheism. The message of The End of Faith is that “moderates” need to get off the fence; by continuing to support theistic religion in any form at all, they’re empowering the fundamentalists.

When Harris argues that “moderates” do not represent the essence of their faith, he quotes scripture — just as a fundamentalist would. He accepts without question or examination the fundamentalist assertion that a faith is defined by a literal interpretation of its scripture.

A more mature view of religion is contained in another book I reviewed for UU World: James Carse’ The Religious Case Against Belief. To Carse, Christianity is the conversation that Jesus began, not a belief system laid down by Jesus and recorded once-and-for-all in the New Testament. Likewise, Islam is not the Quran, it is the sum total of conversations the Quran has inspired. The Bible and the Quran are central cyclones of mystery that over the centuries have spun off any number of belief systems, each of which has its day in the sun and then eventually crashes, as all human belief systems must.

This is not some bizarre notion unique to Carse. In Isaac Bashevis Singer’s novel The Penitent, the novel’s ultra-orthodox narrator announces a similar opinion: that the highest form of Judaism was not the one Moses brought down from Sinai with the Torah, but the Judaism that developed after millennia of discussion about the Torah.

Harris’ failing isn’t that he has gotten the essence of Islam (or of religion in general) wrong. (This is another key point of Orientalism.) It’s that religion is a complex human phenomenon that can’t be reduced to a single essence. There is nothing to know about “the Negro” or about the Orient or Islam or Judaism or religious people in general. These are all conceptual fences that enclose diverse populations, not natural categories that each have a unique Platonic essence. So you can quote all the statistics you want about, say, the size of Jewish noses. But that caricature of the big-nosed Jew is still anti-Semitic.

So finally, what should we make of the claim that “you can’t criticism Islam” or “you can’t criticize religion”? First, note it’s resemblance to the common claim by white conservatives that they can’t criticize President Obama without being called racists. If you look at the specific instances they point to, it’s usually not that hard to see something racist going on. And the airwaves seem to be full of criticism of President Obama; lots of people manage it without sounding racist. Conservatives should learn to see what separates racist criticism of Obama from non-racist criticism of Obama, not squawk because somebody thinks they’re racists.

The reason to pause before you criticize Islam or religion isn’t that these topics are or should be surrounded by some special aura of protection. It’s that there’s really no such thing as Islam or religion, at least not in the sense that most critics would like to assume.

Want to criticize something that people do, like when families murder their own girls in “honor killings“? By all means criticize that. Want to point out that many such murderers justify themselves by pointing their Muslim faith? That’s fine. (Of course, you might also point out that the problem appears in other religions too, and that many other Muslims disagree with the killings.) What you shouldn’t do, though, is set yourself up as the Pope of Islam and pronounce that the killers are the “real” Muslims and their critics are just “nominal” Muslims.

Vlad Chituc, who writes for a very good secularist blog called NonProphet Status, has an excellent set of suggestions for criticizing religion effectively and without orientalizing it. One of them resembles what I’ve been saying here:

You also have to be appropriately specific: if you say that Christianity is sexist, and your friend practices a form of Christianity that isn’t, then there is a discrepancy you need to address. Is it the Bible that is sexist? Or just certain passages? Are they being interpreted in the same ways? Suddenly the conversation gets more productive and detached from a facet of their core identity.

… I occasionally hear various sorts of essentialist arguments where it’s claimed that religions just are their holy books. That seems obviously wrong to me: no one would say that Christianity is anti-fig because Jesus cursed a fig-tree in Mark, and no one would say that a pro-fig Christian isn’t even really Christian because of their position on figs. I don’t see why we ought to treat passages about homosexuality any different.

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