The Many Stolen Labels of the Reactionary Mind

Ideological labels are used in an odd way on the political right. They are used more as weapons of rhetoric than as accurate descriptions. This relates to Corey Robin’s analysis of the reactionary mind. One of the most interesting things that distinguishes the reactionary from the traditionalist is how easily the reactionary co-opts from the political left.

This is particularly central to American society. The reactionary mind, like fundamentalism, is the product of modernity. And the American experience was born out of modernity, beginning with post-feudal colonial imperialism. The social order and social identity fell into disarray and so political ideology became ever more primary. The reactionary mind is dynamically adaptive, for it shifts according toward which it is reacting. It thrives in instability and will promote instability, even as it scapegoats its enemies for this very same instability that it requires.

Reactionaries are tough opponents. They feel no moral obligation to fight fairly. Nor will they ever state their true intentions. The mindset and worldview precludes it, at the level of consciousness. The reactionary mind is not just a set of tactics but a way of being in the world, a permanent survival mode of mistrust and deception. Labels in themselves mean nothing to the reactionary. They are like crabs, in camouflaging themselves, that attach things to their shells — pieces of coral, anemones, etc. There is a hodge-podge quality to their stated views, a little bit of this and a little bit of that with no need for principled consistency. 

The earliest example of this is the fight over Federalism. The war of rhetoric was won by those fighting for centralized power. They didn’t actually want Federalism. What they were attempting to create, as Corey Robin explains so well, was a new form of hierarchy and ruling elite involving the same old pattern of concentrated wealth and power. They were as much attacking the traditional ancien régime (old order) as they were attacking the revolutionary movement. They co-opted from both of their enemies, but over time as traditionalism declined they increasingly focused on co-opting from the political left.

The first great victory of American reactionaries was in falsely claiming to be Federalists. They did this by co-opting the revolution itself and, by way of the Constitutional Convention, redirecting it toward counter-revolution. This forced their opponents into the position of being called Anti-Federalists, even though their opponents were the strongest defenders of Federalism. The winners not only get to write the history books but also get to do the labeling.

This is how a society like ours, founded on liberalism, quickly had its radical liberalism defanged. Thomas Paine, in a short period of time, went from revolutionary hero to social pariah and political outcast. He didn’t fit into the reactionary scheme of the new centralized establishment. Even to this day, the political right goes on trying to co-opt the label of liberalism, despite the absurdity in calling themselves classical liberals. Now a radical progressive and social democrat like Paine was a classical liberal, but he was largely written out of the history books for almost two centuries.

This pattern has repeated throughout Anglo-American history (and I’m sure elsewhere as well). The capitalists originally were strong liberals with a clear progressive bent. Paine, for example, was for free markets. And like Paine, Adam Smith saw high economic inequality as a direct threat to a free society. Yet the reactionaries took over free market rhetoric to promote the inevitable authoritarianism and paternalism of a high inequality society. Because of this, it has become harder and harder to take seriously the rhetoric of free markets — in its being falsely used to defend crony capitalism, plutocratic corporatism, inverted totalitarianism, neoliberal globalization, market fetishism, and crude (pseudo-)libertarianism. There is nothing free, much less classically liberal, about this capitalist realism.

There are more examples. Consider right-wing libertarians and right-wing anarchists (e.g., anarcho-capitalists). Both varieties of right-wingers typically defend the legacy of inequality and injustice. Their labeling themselves as libertarian and anarchist would have been absurd a century ago. Both libertarians and anarchists arose out of the left-wing workers movement in Europe. Yet here we are with the political right having successfully co-opted the label of libertarianism and are in the process of co-opting the label of anarchism.

There is nothing they can’t co-opt, once they set their mind to it. This is true even for labels that involve race issues. The theory and label of human biodiversity has become popular among the political right, specifically among alt-righters, the Dark Enlightenment, and other similar types. They use it to promote the cynical worldview of genetic determinism and race realism. The sad part is that the originator of human biodiversity, Jonathan Marks, created the theory specifically to disprove these right-wing claims.

Once again, here we are with the political right having so thoroughly co-opted a label that its very origins is forgotten. It’s a theft not just of a label but the destruction of meaning. It makes genuine debate impossible, and that is the entire point. Reactionaries are constantly seeking to muddy the water. They do everything in their power to control the terms of debate. Their opponents are left in a state of disorientation and constantly on the defense. This is easy for reactionaries to do because they have nothing specific to defend or rather that they keep well hidden what they are defending by way of obfuscation.

This wouldn’t necessarily mean much if not for the consistent pattern that can be seen across the centuries. It’s clearly significant in what it says about the modern political right and the consequences it has for the political left. The lesson is this. Never take them at their word. And never fight on their terms. Labels do matter.


Thrive: Libertarian Wolf in Progressive Clothing

A friend sent me a piece by Foster Gamble, An Encouraging Look Forward. It’s from Gamble’s Thrive blog. As you might recall, Thrive was a popular documentary from a few years back. It garnered a lot of attention at the time, but it didn’t seem to have any long term impact. My friend asked my thoughts about it. I’ve looked into Thrive in the past, although I can’t say I keep up on Gamble’s writings.

I must admit that I couldn’t be bothered to read the blog post beyond a quick skim, once I saw Gamble praising Trump as good and attacking socialism as evil (i.e., Trump saving us from the Democrats, specifically the threat of Sanders). This is someone who simply doesn’t understand what is happening… or worse, does understand. He can offer no hope because he can offer no worthy insight. It’s just another old rich white guy stuck in an old mindset. Maybe it shouldn’t be surprising that he finds hope in Trump, as both are the products of plutocratic inherited wealth. There is a long history of libertarians (and anarcho-capitalists) supporting authoritarians, from Pinochet to Trump. It has been called authoritarian libertarianism, which basically describes how liberal rhetoric of liberty and freedom can be used for illiberal ends.

Thrive comes across as a standard pseudo-libertarian techno-utopia with echoes of Cold War rhetoric and Bircher fear-mongering. The capitalists will save us if we only could eliminate big gov, progressive taxation, social safety net, legal civil rights, and democracy. He is an anarcho-capitalist, like Stefan Molyneux who is another Trump supporter. It turns out that (along with Ayn Rand, Ron Paul, Ludwig von Mises, etc) he does like to quote Molyneux.

He is no different than the rest of the disconnected elite, but maybe more clever in co-opting progressive rhetoric — similar to how right-wingers co-opted the libertarian label. Interestingly, Trump was elected on progressive rhetoric (by way of Steve Bannon) and that didn’t work out so well. The economic nationalism that Trump promised is the keystone of fascism. Right-wingers like Hitler and Mussolini were able to persuade so many on the political left by their saavy use of progressive rhetoric by glorifying a bright future — and these fascists did rebuild their countries right before sending them back into destruction. It’s highly problematic that Gamble is making many of the same basic arguments that brought the fascists to power earlier last century.

In his blog post, Gamble writes that, “It’s a turn away from globalism toward nationalism and toward localism that will, if allowed, continue until it finds the true unit of human wholeness — which is the individual, not the abstraction of “the group.” Meticulously honoring the intrinsic rights of the individual is what leads to true, voluntary community — which in fact best honors the needs of most people.”

This dogmatic ideology of hyper-individualism has been a mainstay of right-wing politics for this past century. All else is seen as abstractions. Right-wing ideologues, interestingly, are always attacking ideology because only other people’s beliefs and values (and not their own) are ideological — this kind of anti-ideological ideology goes back to the 1800s, such as the defense slaveholders used against the -isms of the North: abolitionism, feminism, Marxism, etc (and yes Lincoln was friends with all kinds of radicals such as free labor advocates and there was a Marxist in Lincoln’s administration).

From the ultra-right perspective of crude libertarianism, love of the supposedly non-ideological and non-abstract Nietszchian individual is the penultimate goal, specifically in the form of a paternalistic meritocracy of the most worthy individuals, a vanguard of enlightened leaders and rulers, even if those superior individuals are aristocrats, monarchs, fascists, or whatever else. As Gamble says that “the group” is an abstraction, Margaret Thatcher said that there is no such thing as society. We the public don’t exist, in the fantasy of plutocrats. Anyone who claims otherwise is an enemy, which is why democracy is so viciously attacked.

Beyond the dark right-wing conspiracies, the co-opting of progressive leaders is the most dangerous. Many of those interviewed stated that they were lied to and given false pretenses for why they were being interviewed and what kind of film it was to be. It was built on deception. It’s a propaganda piece produced and funded by right-wing plutocrats. All the fancy production and optimistic spin in the world can’t change that fact.

If you want to understand the worldview of Thrive, read the Rational Wiki entry on the Mises Institute or read some of the Misean defenses of Pinochet to get a flavor, such as General Augusto Pinochet Is Dead and More on Pinochet and Marxism. To Miseans, a social-democrat/democratic-socialist like Allende who was democratically elected, promoted compromise, and killed no one is more dangerous than a fascist like Pinochet who stole power through a coup, eliminated all traces of democracy, and went on a killing spree to subdue the masses. The ends justify the means, no matter how horrific. Capitalism must win at all costs, including human costs. As stated by Gamble’s hero, Mises:

“It cannot be denied that [Italian] Fascism and similar movements aiming at the establishment of dictatorships are full of the best intentions and that their intervention has for the moment, saved European civilization. The merit that Fascism has thereby won for itself will live on eternally in history.”

My conclusion about Gamble is beware of wolves in sheep’s clothing. I’ve seen this game played far too often. My tolerance for bullshit is approximately zero, at this point. It’s because of plutocrats like Gamble that we are in this mess. I don’t care about his proposed solutions. If we are to gain genuine progress, it will be without the likes of him.

For all my criticism, I must acknowledge the brilliance of using progressive rhetoric to frame an anti-progressive agenda. This is high quality propaganda. Who wouldn’t want the world to thrive with free energy, rainbows, and butterflies? But who exactly will be thriving, the plutocrats or the public? And what kind of freedom are we talking about that requires the snuffing out of democratic process, democratic representation, and democratic rights?

* * *

Deconstructing Libertarianism: A Critique Prompted by the film Thrive

Thrive : Deconstructing the Film

Gamble admits to being “profoundly influenced by Ludwig von Mises,” founding member of the libertarian Austrian School of Economics. As an author, von Mises is celebrated by right-wing presidential candidate Michele Bachmann, who claims, “When I go on vacation and I lay on the beach, I bring von Mises.”

If I thought the film was libertarian propaganda, it was nothing compared to what I found on the Thrive website. The “Liberty” paper (under the Solutions section) is a real shocker. Peppered with quotes from Ayn Rand, Ron Paul, and Stefan Molyneux, there is even an attack on democracy! Gamble lumps democracy in with bigotry, imperialism, socialism, and fascism and says they all — including democracy! — violate the “intrinsic freedom of others.”

Thrive – The Conspiracy Movie

On April 10, 2012, that nine of the people interviewed in the film had signed a letter repudiating it and claiming that Foster Gamble misrepresented the film to them. These people were John Robbins, Amy Goodman, Deepak Chopra, Paul Hawken, Edgar Mitchell, Vandana Shiva, John Perkins, Elisabet Sahtouris, Duane Elgin and Adam Trombly. In the letter Robbins noted: “When I wrote Foster Gamble to voice my disappointment with many of the ideas in the film and website, he wrote back, encouraging me among other things to study the works of David Icke, Eustace Mullins, Stanley Monteith and G. Edward Griffin. These are among the people he repeatedly refers to in the movie as his “sources.” It is in these people’s worldviews that Thrive has its roots. I find this deeply disturbing. Here’s why…”

The Hidden Right-Wing Agenda at the Heart of ‘Thrive’

In case anyone misses the point—that the state must wither so that man can be free—Gamble shares von Mises’ opinion that like Communism, fascism and socialism, “democracy wrongly assumes the rights of the collective, or the group, over the rights of the individual.”

But wait a minute. Wasn’t that Paul Hawken on the screen a little while ago? How did we get from Paul Hawken to a thinly veiled anti-democracy rant and Ludwig von Mises?

Paul Hawken happens to be one of my personal heroes. A veteran of the civil rights movement, Hawken founded a couple of successful companies in the 1970s, and then went on to became the world’s leading environmentalist/economist with the publication of The Ecology of Commerce in 1993.

In Thrive, he delivers a passionate speech drawn from ideas in his latest book, the marvelous Blessed Unrest: How the Largest Movement in the World Came into Being and Why No One Saw It Coming.

“If you look at the people who are involved with restoring the earth and stopping the damage, and reversing the depredation, and nurturing change, and reimagining what it means to he human, and you don’t feel optimistic, then maybe you need to have your heart examined,” he says in the film. “Because there is an extraordinary, gorgeous, beautiful, fierce group of people in this world who are taking this on.”

Now, that’s what I’m talking about! Enough of this conspiracy hogwash—let’s do some positive-minded politics! (For a local example, see this week’s cover story about the awesome work being done at Save Our Shores.html.)

In addition to being an admired economic thinker, Paul Hawken is a successful businessman and is nowhere near a socialist. Furthermore, Hawken was among the many sane people who championed the UN Climate Change Conference in Copenhagen in 2009, which Foster Gamble claims was an Illuminati/New World Order effort to create a global currency and destroy America’s sovereignty.

So—what’s Paul Hawken doing in this movie? I emailed him to find out. He replied he was just surprised as I was to find out he’s in the film.

“I did that interview many years prior under false pretenses,” Hawken replied. “I had no idea I was being interviewed for such a movie. Having said that, I have only seen the trailer [and] don’t really want to see the film, having read about it. I do not agree with the science or the philosophy.

“I do feel used, no question, as do others. It’s a lesson in signing releases.”

Similarly, In an email Thursday, Elisabet Sahtouris said that when she was interviewed for the film, she understood it was to be a very different kind of movie, and is “dismayed” at some of what she saw in the final cut. “I loved the footage shot of me and my colleagues; I deplore the context in which it was used.

“To put the individual above community is simply misguided; without community we do not exist, and community is about creating relationships of mutual benefit; it does not just happen with flowers and rainbows…  and no taxes.”

It appears that Hawken and Sahtouris aren’t the only people who regret having appeared in Thrive. In a scathing review on the Huffington Post, Georgia Kelly of the Praxis Peace Center reports that she has heard from several of other interviewees, none of whom had any idea they were helping to make a libertarian propaganda film.

Film review: Why ‘Thrive’ is best avoided

Ah, so that’s what ‘Thrive’ is all about …

Then, at the end of the film, we finally get into Thrive’s manifesto, it’s vision for the future and how we might get there.  There is lots in there that I wouldn’t disagree with, more local food, renewable energy, local banking, local shopping and so on, apart from free energy being thrown into the mix too.  But now, it is in this final section of ‘Thrive’ that the dark side of the film emerges.  One of the things put forward, alongside local food, renewables and so on, is “little or no taxes”.  Eh?  Where did that come from?!  Ah, now we get into the real agenda of the film, a kind of New Age libertarianism, a sort of cosmic Tea Party, and it all starts to get deeply alarming.

Gamble sets out his 3 stages to get to humanity’s being able to thrive.  Firstly, he argues, we need to hugely scale back the defence industry and the Federal Reserve.  Well I could go along with that, but then the second is “shrink government’s role in order to protect individual liberty”, and the third is then, because we are now freer, with “no involuntary tax and no involuntary governance” and with “rules but no rules” (?), we can all now thrive.  OK, whoa, let’s pause here for a moment.  Indeed the film’s website goes further, describing ‘involuntary taxation’ as “plunder” and ‘involuntary governance’ as “tyranny”.

In her review, Georgia Kelly quotes Oliver Wendell Holmes as saying “taxes are what we pay for a civilised society”.  In spite of all it’s cosmic graphics and pictures of forests from the air, it is in essence a kind of New Age Tea Party promo film, arguing for a society with no government, no taxes, no laws, alongside “interplanetary exploration”, which somehow combine to create a world that respects the rights of all.  Apparently, this would lead to a world where “everyone would have the opportunity to thrive”.  In reality, it would lead to a world in which the wealthy would thrive, but the rest of us would lose healthcare, social welfare, libraries, public transport, pension entitlement, social housing etc etc.  Sounds more like a surefire route to the kind of Dickensian world that led to the creation of a welfare state in the first place.

Responding to any of the truly global issues, such as climate change (which ‘Thrive’ clearly dismisses as part of the conspiracy), would no longer happen due to intergovernmental co-operation presumably being interpreted as steps towards a ‘one world government’. The film presents its suggestions in complete isolation from any notions of ‘society’ and community, presenting a vision of the future where the entire global population is living the same lifestyle as Gamble, the resources to enable this presumably being imported from other planets, or perhaps created afresh using magic?

Nowhere in the film do you hear the words ‘less’, or anything about reduced consumption in the West.  Just as free energy and cures for cancer are our birthright, so, presumably, is the right to consume as much as we like – to think otherwise is to lapse into a ‘scarcity’ mindset.  What I find most alarming about ‘Thrive’ is that most of the people who have asked me “have you seen Thrive?” are under 20, and they seem genuinely excited by it.  Perhaps it is the simplicity of the message that appeals, the “all we need to do is” clarity of its ask.  But having to discuss why free energy machines are impossible and the shortcomings of conspiracy theories with otherwise educated young people who are inheriting a warming world with its many deep and complex challenges is deeply depressing.

Alt-Right Martyrdom for the Cause

The misogynistic gender ‘realist’ of recent fame, James Damore, has responded to the backlash. He wrote a piece for the Wall Street Journal: Why I Was Fired by Google. I’m willing to listen to contrarian views, even when ill-informed, if only to hear the other side. After spending much time in human biodiversity and race realist blogosphere, I’m already familiar with the standard arguments that get rolled out. That said, I actually think he makes at least one good point, albeit unintentionally. Such issues are complicated and in ways that few would like to acknowledge, specifically in terms of the historical context.

Damore complains that his free speech is being trampled upon. A problem with corporations, specifically big biz, is that they aren’t democratic institutions. By design, they don’t uphold democratic values and processes. This is an old argument from the political left and now this critical rhetoric is being co-opted by the alt-right. For example, most of the prejudice and oppression during the Cold War came from corporations, not government — such private sector blackballing and other tactics led to social ostracism, effective silencing, destroyed careers, and even suicide; while redbaiting and witchhunts were used to attack civil rights activists and labor organizers.

Yet the alt-right wants us to now believe that white men, especially the privileged professionals and the aspiring technocracy in the comfortable class, are the real victims. They suddenly feel betrayed by the powerful business interests they assumed were on their side. Well, business comes down to profit and recent research shows that diversity is good for business. The capitalist class for the most part aren’t going to put ideology before profit, at least not any ideology other than capitalist realism.

Capitalism is as much a political system as an economic system. Corporate charters are political constructs and so corporations are political entities, but their politics have rarely been anything close to democracy (although anarchosyncialists have aspired to a different business model, not that they have had much influence in the US and global economic system). Capitalism and democracy have historically been two separate things, occasionally overlapping but more often not. China and Russia presently have capitalism, as did Nazi Germany along with numerous fascist countries.

In any country, capitalism by itself has never stopped the silencing, persecution, imprisonment, and assassination of political dissidents. Many authoritarian governments were promoted and supported by US business interests and the US government (e.g., the American plutocracy’s ties to the Nazi regime, which is how the Bush family made its original wealth). Is the political right now suggesting that capitalism needs to be made to conform to democracy, rather than sacrificing democracy to business interests? Or are they just complaining that American capitalism isn’t authoritarian enough in privileging the appropriate identity politics and not fascist enough in maintaining gender and racial hierarchy?

In American society, corporations have no legal requirement nor social expectation to be democratic, much less respect the free speech of employees. That has been true for a long time. It’s true that many of the American revolutionaries and founders did expect that corporations should serve the public good, but that was a much earlier and more idealistic time. The capitalist economy and corporatist government have long left behind that original intent of the country’s founding. The US has essentially returned to the British imperial collusion between big gov and big biz that the American revolutionaries fought against.

If we want to return to the revolutionary ideal of corporations serving public good or at least not undermining personal freedom, we might need a new revolution. This is an old conflict that has been fought over by generations of Americans. It is why originally libertarianism was aligned with the workers movement and not with the capitalist ownership class. No worker, not even a professional in the tech industry, should assume their interests are aligned with corporate interests nor that their rights will be protected by corporate management. That class conflict is as old as capitalism itself.

It must be remembered that incipient capitalism in the Anglo-American world preceded modern democracy by centuries. The hope that some of the more revolutionary founders had was that capitalism could be made to conform to or at least be kept in check by a democratic system, a government by the people rather than a government by monarchs, aristocrats, and plutocrats. But they had plenty of experience with crony capitalism and oppressive corporatism so as to give them good reason to fear corporations, which is why they sought to severely constrain them in being legally obligated to serve the public good or else have their government-sanctioned corporate charters annulled and eliminated. They were careful to not conflate a for-profit business with a public-serving corporate charter, based on an important lesson we have forgotten.

If actual freedom for all citizens is our shared intention as a society, then we have a long way to go. That would require a complete overhaul of our present political and economic system. The tech bros and pseudo-libertarians complaining about Google probably don’t understand the implications of their own claims (e.g., James Damore quoting Noam Chomsky). That is what makes these times both dangerous and promising. Before any revolution or other societal transformation, most people don’t understand the implications of much of anything, until it is too late. There is a coming storm and no one knows what it portends.

For certain, the fracturing of our society goes far beyond the challenge of feminists in demanding fair treatment and a tech industry giant upholding those demands. Yet another men’s rights manifesto is not going to bring back old school patriarchal capitalism where flagrant misogyny is acceptable and where gender bias will rule over the social order. Like it or not, the ideal of equality is becoming normalized, just as a minority majority is forming and the Confederate statues are coming down. It’s a new world we are entering, even as the old forms of power still hold much sway. So what is the alt-right hoping to accomplish, other than concern trolling and general fuckery?

Is there a balance point in a society of extremes?

“That decadence is a cumulative thing. Certainly, it is nurtured both by dogma and nihilism. Only a sceptical meaningfulness can push forward in a creative way.”
~ Paul Adkin, Decadence & Stagnation

Many liberals in the United States have become or always were rather conservative in personality and/or ideology. This is an old complaint made by many further to the left, myself included.

Quite a few liberals maybe would have identified as conservatives at a different time or in a different society. The US political spectrum is shifted so far right that moderate conservatives appear as liberals and typically portray themselves as liberals, but even these moderate conservatives long to push society further right into neoliberal corporatism and neocon authoritarianism. That is how so much of the political left gets excluded from mainstream respectability and legitimacy for, in big biz media and plutocratic politics, even a moderate liberal gets portrayed as a radical.

But the other thing about our society is how reactionary it is, not merely right-wing in the way seen a century ago. This forces the entire political left into an oppositional position that gets defined by what it isn’t and so leftists are forced into a narrow corner of the dominant paradigm. This causes many left-wingers to be constantly on the defensive or to be overly preoccupied with the other side.

And it is so easy to become more like what is opposed. There is a surprising number of left-wingers who become right-wingers or otherwise fall into reactionary thinking, who become obsessed with fringe ideologies and movements that feed into authoritarianism or get lost in dark fantasies of dystopia and apocalypse. Many others on the political left simply lose hope, becoming cynical and apathetic.

In a society like this, it’s very difficult to remain solidly on the political left while maintaining balance. One hopes there is a sweet spot between what goes for liberalism and the far left, these two in themselves forming extremes on a spectrum.

The danger on the political right is far different. Conservative, right-wing, and reactionary have all become conflated into an ideological confusion that is held together by an authoritarian streak. This is a vague set of overlapping visons involving dominance and oppression, fear and anxiety, righteousness and resentment, nostalgia and pseudo-realism, theocracy and nationalism, crude libertarianism and fascist-like futurism.

This scattered political left and mixed-up political right is what goes for American politics.

How does an individual as a member of the public gain enough distance from the very social order that dominates the public mind and frames public debate, manages public perception and manipulates public behavior? And where does one find solid ground to make a stand?

* * *

Let me add some thoughts.

We Americans live in an authoritarian society. There is a long history of authoritarianism: genocide, slavery, land theft, population displacement, reservations, internment camps, re-enslavement through chain gangs, Jim Crow, sundown towns, race wars, redlining, eugenics, human medical testing, tough-on-crime laws, war on drugs, war on the poor, racial profiling, mass incarceration, police brutality, military-industrial complex, near continuous war-mongering, anti-democratic covert operations (foreign and domestic), intelligence-security state, plutocratic corporatism, inverted totalitarianism, etc.

In America, there were openly stated racist laws on the books for several centuries. Of course, we inherited this authoritarian tradition from Britain and Europe. They have their own long histories of imperialism, colonialism, genocide, pogroms, Holocaust, eugenics, ghettoization, exploitation, oppression, prejudice, violence, state terrorism, wars of aggression, world war, and on and on. We can’t rationalize this as being just human nature, as not all humans have acted this way. There are societies like the Piraha that wouldn’t even understand authoritarianism, much less be prone to it. But even among modern nation-states, not all of them have an extensive past of conquering and dominating other people.

Anyway, what other societies do is a moot issue, as far as dealing with one’s own society and one’s own culpability and complicity. So you say that you’re an anti-authoritarian. Well, good for you. What does that mean?

Our lives are ruled over by authoritarianism. But it’s not just something that comes from above for it is built into every aspect of our society and economy. On a daily basis, we act out scripts of authoritarianism and play by its rules. Our lives are dependent on the internalized benefits of externalized costs, the latter being mostly paid by the worst victims of authoritarianism, typically poor dark-skinned people in distant countries. The cheap gas and cheap products you consume were paid for by the blood and suffering of untold others who remain unseen and unheard.

Even to embrace anti-authoritarianism is to remain captured within the gravity of authoritarianism’s pull. The challenge is that maybe authoritarianism can’t ever be directly opposed because opposition is part of the language of authoritarianism. Opposition can always be co-opted, subverted, or redirected. There is either authoritarianism or there is not. For it to end, something entirely new would have to take its place.

This is where radical imagination comes in. We need entirely different thinking made possible through a paradigm shift, a revolution of the mind. We aren’t going to debate or analyze, petition or vote our way out of authoritarianism. That puts us in a tricky spot, for those of us dissatisfied with the options being forced upon us.

Right-Wing Politics of the Middle Class

I was looking back at data related to the past presidential election. The demographic of Trump voters is multifaceted. First, I’d point out the demographics of Republicans in general, specifically as compared to Democrats. In recent history, Republicans have done best with the middle class. They get disproportionate votes from those with average income, average education, average IQ, etc. It’s Democrats that typically draw more from the extremes and less from the middle, for whatever reason.

I’m not sure how much this dynamic changed this election. There were some typical Democratic voters who switched parties to vote for Trump. And some other voting patterns shifted at the edges. But I don’t get the sense that any of this was a major issue, at least in determining the election results. The deciding factor in the swing states often had more to do with who didn’t vote than who did. For example, in Wisconsin, Trump lost fewer votes compared to past Republican candidates than Clinton lost compared to past Democratic candidates. So, Trump won by losing less. But it was different in another key state, Florida, where Trump won strong support among certain minority groups that helped push him over the edge; specifically, Cuban-Americans and Haitian-Americans. So, there were many complications. But it’s not clear to me that this election demographically veered that far away from a typical election for Republicans.

Trump voters seemed to include many average Americans, although Trump voters were slightly above the national average on wealth. With incomes below $50,000, 52% for Clinton and 41% for Trump. With incomes more than $50,000, 49% for Trump and 47% for Clinton. A large part of Trump’s votes came from the income range of +50 to -100 thousand range, i.e., the middle class. The only income level bracket that Trump lost to Clinton was those who make $49,999 and under. Trump’s victory came from the combined force of the middle-to-upper classes. Trump did get strong support from those without a college degree (i.e., some college or less), but then again the vast majority of Americans lack a college degree. It’s easy to forget that even many in the middle class lack college degrees. Factory jobs and construction jobs often pay more than certain professional careers such as teachers and tax accountants. I’m sure a fair number low level managers and office workers lack college degrees.

Among white voters alone, though, Trump won more college-educated than did Clinton. The white middle class went to Trump, including white women with college degrees. Only 1 in 6 Trump voters were non-college-educated whites earning less than $50,000. Ignoring the racial breakdown, Trump overall won 52% of those with some college/associate degree, 45% of college graduates, and 37% with postgraduate study. That is a fairly broad swath. A basic point I’d make is that the majority of Trump voters without a college education work in white collar or middle skill jobs, representing the anxious and precarious lower middle class, but it has been argued that the sense of financial insecurity is more perceived than real. The working class, especially the poor, were far from being Trump’s strongest and most important support, despite their greater financial insecurity. Rather, the Trump voters who played the biggest role were those who fear downward economic mobility, whether or not one deems this fear rational (I tend to see it as being rational, considering a single accident or health condition could easily send into debt many in the lower middle class).

Also, keep in mind that Trump did surprisingly well among minorities, considering the rhetoric of his campaign: 29% of Asians voted for him, 29% of Hispanics, and 8% of blacks. Those aren’t small numbers, enough to have helped him win… or if you prefer, enough to cause Clinton to lose, as the percentages might have to do more with the decreased voting rate this election among particular minority populations. Trump did better among older minorities and rural minorities, at least that was true with Hispanics as I recall, which seems to indicate a similar economic pattern of those who are feeling less hopeful about the future, although I’d point out that most of Trump voters were urban and suburban. Trump specifically beat Clinton in the suburbs and also got more than a third of the votes in cities. But because of how our system is designed votes in low population rural states are worth more than votes in high population urban/suburban states, the reason Wisconsin turned out to be so important.

I would make some additional points. Poor people in general, white and non-white, vote at lower rates. The poorest are rarely ever a deciding factor in any national election. As for the working class more broadly, Trump had some of his strongest support from places like the Rust Belt in the urban Midwest, although it is fair to point out that Clinton lost some progressive strongholds in what once was the New Deal territory of the Upper South that had been loyal Democrats for a long time (in one county in Kentucky, having been won by Trump, the majority voted for a Republican for the first time since the Civil War). Even in the Rust Belt, it wasn’t that Trump gained white working class votes but that Clinton lost them. There was simply fewer people voting in places like that, preferring to vote for neither candidate, some combination of not voting at all and voting third party.

All in all, it’s hard to tell what the demographics indicate, as there is so much left out of the data such as there being more to economic class than mere household income. For example, income inequality isn’t the same as wealth inequality, as the latter has to do with savings and inheritance, most wealth in the US being inherited and not earned. The lower middle class has lower rates of savings and inherited wealth. As for the changes from past elections, it probably has more to do with the drop in the number of voters in key places, but that surely is caused by more than just economics and related factors. Anyway, I’d argue that it really was more about Clinton losing than Trump winning. That is my sense, but I could be wrong. I’m hoping that a detailed book-length analysis of demographics comes out in terms of recent politics and the population in general.

This was my rethinking over what happened. I’ve already written about this many other times, but I thought it might be useful to emphasize the role of the middle class in this election. It’s interesting that the middle class has received a lot less attention this past year, even though for a couple decades the middle class had become an obsession of media and politicians. I’ve often thought that much of what gets called the middle class is actually working class, something pointed out by Joe Bageant. One could make that argument for the lower middle class, in particular. In the past, middle class was more of a social attitude based on economic aspiration, during a time when upward mobility was common and the middle class growing.

My grandfather who was a factory worker probably never identified as middle class, but along with my grandmother working as a secretary they had a fairly high household income which allowed them to live a middle class lifestyle in many ways: owning a house, buying new cars, regular vacations, saving for retirement, sending his children to college, etc. Downward mobility, along with worsening mortality rates for whites, has changed demographic and voting patterns, along with how people identify themselves and how they are perceived by others. The upwardly mobile working class a half century ago was more hopeful and progressive than the present downwardly mobile lower middle class. I might add that my grandfather voted Democrat his whole life, but if he were around today he almost certainly would have voted for Trump and it wouldn’t have been for economic reasons — more that Trump is perceived as a straight talker and that he uses old school progressive rhetoric. His children, my mother and uncles, are all over the place in terms of life experience, economic class, social and political ideology, and voting tendencies.

Demographics shift greatly from one generation to the next, often even within families. That is magnified by the larger shifts in entire populations, as the politics of individuals is strongly shaped by what is going on in the world immediately around them. And obviously more is changing in the world than is remaining the same. The United States is a far different place than it was when my grandparents were born a hundred years ago.

By the way, if your concern about Trump voters relates to right-wing authoritarianism, there is a key point to keep in mind. Groups like the Klan and the Nazis drew their strongest support from the middle class. That shouldn’t be surprising, as it is the middle class that is the most politically engaged. One would predict almost any political movement will attract many from the middle class. Also, it’s not so easy to pin this down ideologically. What you should really fear is when the liberal middle class (AKA liberal class) submits to the authoritarian trends in society, as happened in the past. Never forget that the Klan and the Nazis were rather progressive in many ways. Hitler rebuilt infrastructure and promoted policies that helped many ordinary Germans. The Klan supported child labor laws, public education, etc.

Don’t blame the poor for everything, whether poor minorities or poor whites. In a country like the United States, the lower classes have very little political power, economic influence, and activist engagement.

* * *

Here is some of what I was looking at while writing this post. The following presents various data, analyses, and conclusions.

Election 2016: Exit Polls
Produced by Jon Huang, Samuel Jacoby, Michael Strickland, & K.K. Rebecca Lai
The New York Times

The myth of Donald Trump’s upper-class support
by Michael Brendan Dougherty
The Week

Stop Blaming Low-Income Voters for Donald Trump’s Victory
by Jeremy Slevin

The Myth of the Trump Supporter: They Are Not Predominantly White Working Class but Rather Anxiety-Ridden Middle Class
by Theo Anderson

Trump and the Revolt of the White Middle Class
by Stephen Rose
Washington Monthly

Angry White, Rich, Educated Men? Trump Voters Are Smarter And Richer Than The Average American
by Tyler Durden

Trump supporters are not who the media told you they were
by Ben Cohen
American Thinker

High Homeownership Counties Were Twice as Likely to Vote for Trump
by Derek Miller

Financial Insecurity and the Election of Donald Trump
by Diana Elliott & Emma Kalish
Urban Institute

The Myth of the Rust Belt Revolt
by Konstantin Kilibarda and Daria Roithmayr

Myths Debunked: Why Did White Evangelical Christians Vote for Trump?
by Myriam Renaud
The University of Chicago

About the Stereotype Busting High Median Incomes of Trump Voters
by Scot Nakagawa
Race Files

There are no conservatives.

There are no conservatives.

Someone can choose to be a regressive, rather than a progressive. A reactionary, rather than a radical. A right-winger, rather than a left-winger. But it is impossible to be a conservative in the world today.

We live in a liberal era. It is what frames our entire sense of reality, at least since the Enlightenment, although the basic framework has its roots in the Axial Age. There are many varieties of liberalism, and at this point all of us are liberals of some kind.

One of the most radical liberal ideas ever implemented is capitalism. So-called conservatives have embraced it, even though there is nothing conservative about it. That is because they aren’t conservatives, no matter what they claim.

We live in a world where there is nothing left to conserve. We’ve had continuous ‘progress’ and creative destruction for a very long time. Nothing has remained untouched and unmoved. Even fundamentalist religion is a modern invention. Tradition is an empty word, a talisman we shake to fend off the monster lurching out from the future’s shadow.

We can embrace this brave new world or fight it. Either way, conservatism isn’t an option. Change is inevitable, like it or not. Fantasies about the past are simply a form of entertainment, as the world collapses around us… and becomes something else.

* * *

If one reads carefully what I wrote and thinks carefully about what it means, it becomes obvious that this isn’t a paean to liberalism. It is simply noting the world we live in. Liberalism must accept the blame as much as the praise for where we find ourselves.

The past is gone. It won’t be saved or revived. I don’t think that is necessarily a good thing. Part of my motivation for writing this is that I wish I lived in a world where conservatism was possible, where there was something capable and worthy of being conserved. But the changes we are making to society and environment are permanent.

There is no turning back. We are past the point of no return.

* * *

“If Homo sapiens survives the next millennium, it will be survival in a world unrecognizably different from the one we have known for the last 200,000 years.

“In order for us to adapt to this strange new world, we’re going to need more than scientific reports and military policy. We’re going to need new ideas. We’re going to need new myths and new stories, a new conceptual understanding of reality, and a new relationship to the deep polyglot traditions of human culture that carbon-based capitalism has vitiated through commodification and assimilation. Over and against capitalism, we will need a new way of thinking our collective existence. We need a new vision of who “we” are. We need a new humanism— a newly philosophical humanism, undergirded by renewed attention to the humanities.

“Admittedly, ocean acidification, social upheaval, and species extinction are problems that humanities scholars, with their taste for fine-grained philological analysis, esoteric debates, and archival marginalia, might seem remarkably ill-suited to address. After all, how will thinking about Kant or Frantz Fanon help us trap carbon dioxide? Can arguments between object-oriented ontology and historical materialism protect honeybees from colony collapse disorder? Are ancient Greek philosophers, medieval poets, and contemporary metaphysicians going to save Bangladesh from being inundated by the Indian Ocean?

“Perhaps not. But the conceptual and existential problems that the Anthropocene poses are precisely those that have always been at the heart of humanistic inquiry: What does it mean to be human? What does it mean to live? What is truth? What is good? In the world of the Anthropocene, the question of individual mortality— What does my life mean in the face of death?— is universalized and framed in scales that boggle the imagination. 21 As environmental philosopher Dale Jamieson puts it, “The Anthropocene presents novel challenges for living a meaningful life.” 22 Historian and theorist Dipesh Chakrabarty has claimed that global warming “calls us to visions of the human that neither rights talk nor the critique of the subject ever contemplated.” 23 Whether we are talking about ethics or politics, ontology or epistemology, confronting the end of the world as we know it dramatically challenges our learned perspectives and ingrained priorities. What does consumer choice mean compared against 100,000 years of ecological catastrophe? What does one life mean in the face of mass death or the collapse of global civilization? How do we make meaningful decisions in the shadow of our inevitable end?

“These questions have no logical or empirical answers. They cannot be graphed or quantified. They are philosophical problems par excellence. If, as Montaigne asserted, “To philosophize is to learn how to die,” then we have entered humanity’s most philosophical age, for this is precisely the problem of the Anthropocene. 24 The rub now is that we have to learn to die not as individuals, but as a civilization.”

Learning to Die in the Anthropocene
By Roy Scranton
Kindle Locations 141-166


Political Alliances and Reform

“Our opponents have stripped the discussion of rights of all its complexity.”
~ Howard Schwartz, Beyond Liberty Alone, Kindle Location 1349

I had a direct experience of this over these past few days. I was involved in a political debate. It was on a facebook page for a local group, Reform the Johnson County Criminal Justice System. Before I go into the details of the situation, let me briefly explain the background of the group.

The group was formed because of a particular issue that was being fought against, but it quickly broadened in scope. It attracted many people from a wide variety of ideological perspectives. Over time, some people grew dissatisfied. Many liberals, progressives, and similar types left the group and joined another group. The main guy who organized the group was one of those who left. He passed the keys onto at least one other person, Sean Curtin.

Sean is a lawyer and a libertarian. He is very much an activist. I get the sense that he dedicates his entire life to his politics. He seems devoted and is a decent guy. However, he is a tad dogmatic in his right-wing politics. There is a slight reactionary slant to his libertarianism, but someone was explaining to me that he has been moving (or, because of circumstances, has felt pushed) leftward toward greater alliance with liberal and progressive reformers.

I like to see alliances. This is what makes me a liberal. I’m all about seeking mutual understanding. That is often easier said than done. Sean had sent me a friend request on Facebook and I accepted. I remained ‘friends’ with him for a while, until his dogmatism irritated me enough and I unfriended him.

That wasn’t that long ago when I unfriended him. I hadn’t interacted with him since. For some reason, I was drawn to comment on a post on the group’s Facebook page. He joined in along with some others. It didn’t lead to fruitful discussion. No mutual understanding followed from it, to say the least. Instead, Sean deleted the entire discussion thread. He essentially silenced his opponents. Not very libertarian of him, I must say… or maybe all too typically ‘libertarian’, in that it is liberty for me and none for thee.

The discussion began because of a video talking about “personal responsibility”. This led to talk about rhetoric in terms of language and ideas. It was just when I thought the discussion was getting interesting that it got deleted. I think I understand why. The direction that I was pushing the discussion toward was one in which a libertarian position has little defense. Right-libertarianism can’t handle much direct scrutiny of its ideological rhetoric, because it falls apart or else becomes quite wobbly.

From Sean’s perspective, betraying his idealized principle of liberty by shutting discussion down was more acceptable than allowing any further scrutiny of that ideal and the related ideological rhetoric upon which it is based. That is why I began with that quote by Howard Schwartz. Libertarianism, in its extreme right-wing form, necessitates a simplification of thought and hence a narrowing of debate.

As such, someone like Sean can move pretty far to the left on many issues, but he can only go so far. This leftward shift can even include acknowledging racial bias. It’s just that it has to be kept within a limited framework of analysis. To question too deeply into racism would point toward its structural nature. This enters into dangerous territory of larger social injustice issues that erode at the very foundations of the economic system that libertarians so strongly uphold.

This was the direction in which the discussion was headed. And this is why Sean had to end it before it got too far. This is problematic for any attempt at an alliance for reform. If an alliance is dependent on the lowest common denominator, including reactionary politics into a reform group can bring the agenda down to an extremely low level. This is an even greater problem when reactionary attitudes are held by the leader of a reform group.

This incident has made me question any hope for an effective alliance between the left and right. I haven’t given up hope, but I’m feeling circumspect. Maybe Sean and other libertarians will surprise me in how far they might go, when push comes to shove.

Widening the Field of Debate

In my life, I’ve known about as many people on the far left as on the far right. A comparison came to mind. This comparison is based on my personal experiences and so take it for what it is worth.

The most thorough critics of our society that I’ve met tend to be on the far left. Why might that be the case?

I suspect this relates to the outsider status that those on the far left have in American society. Unlike on the far right, far left positions aren’t particularly respectable or even always allowable in mainstream American society. The average American rarely, if ever, hears any left-wing perspective about anything. It is as if the left-wing perspective doesn’t exist, except as a Cold War spectre (although I also suspect this may be changing, however slowly).

All the time, right-libertarians and fundamentalists are seen in the MSM, as regular guests and sometimes even with their own shows. There have even been some genuinely extremist religious leaders on the right who have had the ears and personal phone numbers of major political figures, including presidents. Yet it is rare to come across Marxists, socialists, and anarchists anywere on the mainstream, whether media or politics. Could you imagine how shocking it would be to turn on the tv and see, on a primetime network news show, a panel of left-wingers discussing a presidential election debate where one of the candidates was as left-wing as is Ron Paul right-wing? In the US, liberals are the symbolic representatives of the entire left and, in most cases, they make sorry representatives at that.

Besides socialists and Marxists, there also have always been left-libertarians and many progressive evangelicals in the US, but you don’t even see them much in the mainstream. Most American libertarians I’ve met don’t even know that left-libertarians exist or know the origins of libertarianism itself. Likewise, most religious people on the right seem to assume that they have sole proprietorship of religion, especially evangelicalism, and are clueless about the large and growing religious left. Among the young generation, there are more progressive than conservative evangelicals (and the same is true for young Christians in general).

Furthermore, as a label, socialism is gaining majority of favorability among the young and certain minority groups, and still you don’t hear much about this in the mainstream. The Milwaukee sewer socialists were once highly praised in this country and yet today they are forgotten. Why is that?

None of this inspires politicians and pundits, reporters and journallists to take any of these views seriously.

Every newspaper has a business section where one regular comes across libertarian and other right-wing views. It used to be common for newspapers to also have labor sections, even including left-wing opinions and analyses, but not these days. Where in American society, besides the alternative media, is the far left supposed to be regularly heard? Why don’t they have a place at the table, even if only a voice to offer balance?

The left-winger’s outsider status probably radicalizes them more than otherwise might be the case. Because they are excluded from the system, they have less invested in the system and so are in a position to be the most critical.

This is why I argue that liberals need left-wingers. We liberals need them to keep us honest and keep us focused on what matters. Mainstream liberalism not unusually fails for a similar reason that equally applies to much of the right, a resistance to fully and radically challenge the status quo, the established order. From progressive to libertarian, from Democrat to Republican, they all are simply varieties of ‘liberals’ in the broad sense and all of them grounded in the classical libreralism, the Enlightenment Project that is the inspiration and foundation of American society.

Left-wingers aren’t entirely outside of the liberal order. In this post-Enlightenment age, no one entirely escapes the touch and taint of ‘liberalism’. But many left-wingers are definitely further than most people from the center of the American ‘liberal’ order. It is only on the far left that you find people genuinely struggling (beyond mere reaction) for a path beyond this ‘liberal’ era and hence beyond the mainstream debate that remains constrained within th narrow political spectrum.

I say this as a liberal, atypical but still more or less liberal in the mainstream sense. As a liberal, I find it surprising that I’m usually more radically critical than are many libertarians on the right. I see the problems within the liberal order, both in terms of progressivism and capitalism. I see these problems as someone who is part of this liberal order and hopes the best for it, but my vision has been made clear by listening to the views of those standing further out. I’m giving credit where it’s due.

Those on the left often know more about those on the right than vice versa. This as true as for politics and economics as it is for religion and science. I’ve noted this in my debates about genetics with hereditarians, specifically race realist HBDers. Many on the right think they are outsiders, that they are being excluded and no one is paying them the attention they deserve, but in my experience those on the left (especially the far left) pay them lots of attention — it’s just that those on the right are too oblivious of that attention, having the insider privilege to be oblivious to those truly on the outside. These right-winger’s views aren’t as challenging to the status quo as they’d like to think, often just a reactionary position that attempts to shift the status quo backwards slightly.

Right-wingers are more invested in the system. Like liberals, most want reform, not revolution. They are basically content with the established order.

Right-libertarians claim they’d like a smaller federal government that regulates capitalism less, but very few of them want to fundamentally change either the federal system or the capitalist system that is at the heart of our present social order and its attendant problems. Fundamentalists complain that religion should play a bigger role, but they tend to see this as simply as a process of putting the religious right into positions of power within the present system.

Except for the extreme fringe of anarcho-capitalists and Randian Objectivists, those on the right don’t seem willing to be so radical as to be a genuine threat to the social order. It requires a radical mindset to follow one’s principles to their fullest expression and furthest endpoint, a mindset that most liberals and most right-libertarians lack.

Why is it common to hear right-libertarians attacking big gov while defending big biz? And why isn’t it common for left-libertarians to do the opposite, attack big biz while defending big gov? Why do so many left-libertarians seem more consistently principled in criticizing all threats to liberty, political and economic? Why are left-libertarians more concerned than right-libertarians about all forms of concentrated wealth, centralized power, and hierarchical authority?

I hear conservatives and right-libertarians constantly talk about free markets. But if you question them, most have never given it much deep thought. Their views are mostly based on political rhetoric and talking points. They are repeating what they’ve heard, instead of thinking for themselves. It never occurs to them that even most people who disagree with them also want free markets. It never occurs to them to consider what freedom actually might mean or should mean. I’m almost shocked by how many right-libertarians take a globalized economic system as being a free market, despite all the social oppression and military force involved in maintaining it. What is libertarian about that? In a principled sense, it is the complete opposite of any meaningful sense of liberty.

The harshest critics on the right are those that even the right doesn’t pay much attention to. That is particularly true for the anarcho-capitalists. They at least have the balls to take free market theory as far as it can be taken. When an anarcho-capitalist speaks of free markets, they are touching upon the fundamentally radical essence to the freedom part of that equation.

I’d like to see more radical thought in general. It is what we need right now and I suspect people are becoming more open to it. I do want a far left to keep  liberals on their toes. For the same reason, I want a far right to keep conservatives (and other moderate/mainstream right-wingers) on their toes as well. Widening the field of debate at both ends will lead to more vibrant debate in between the extremes.


Class and Race as Proxies

“Perhaps what binds them all together, though, is class. Rural or small town, urban or suburban, the extreme Right is populated by downwardly mobile, lower-middle-class white men. All of the men I interviewed—all—fitted this class profile. When I compared with other ethnographies and other surveys, they all had the same profile as well.

“In the United States, class is often a proxy for race. When politicians speak of the “urban poor,” we know it’s a code for black people. When they talk about “welfare queens,” we know the race of that woman driving the late-model Cadillac. In polite society, racism remains hidden behind a screen spelled CLASS.

“On the extreme Right, by contrast, race is a proxy for class. Among the white supremacists, when they speak of race consciousness, defending white people, protesting for equal rights for white people, they actually don’t mean all white people. They don’t mean Wall Street bankers and lawyers, though they are pretty much entirely white and male. They don’t mean white male doctors, or lawyers, or architects, or even engineers. They don’t mean the legions of young white hipster guys, or computer geeks flocking to the Silicon Valley, or the legions of white preppies in their boat shoes and seersucker jackets “interning” at white-shoe law firms in major cities. Not at all. They mean middle-and working-class white people. Race consciousness is actually class consciousness without actually having to “see” class. “Race blindness” leads working-class people to turn right; if they did see class, they’d turn left and make common cause with different races in the same economic class.”

America’s angriest white men: Up close with racism, rage and Southern supremacy
by Michael Kimmel
from Salon
November 17, 2013

A Disconnection Projected

There is an overlap between those who demand immigrants assimilate to mainstream American culture and those who resist having their children assimilate to mainstream American culture by either homeschooling them or sending them to private schools.

I’m not sure how many people fit into this overlap. I suspect it is a significant number. Whatever their numbers, they seem to be a disproportionately vocal demographic.

Their view appears hypocritical, but maybe there is a hidden consistency based on a false belief. These kind of people seem to think their minority culture, typically of right-wing fundamentalism, often of the rural South Bible Belt, is mainstream American culture.

They are so disconnected that they don’t realize they are disconnected. Instead, they project their disconnection onto others and seek to scapegoat them. In reality, most immigrants tend to be more demanding about their children assimilating than are native-born parents and also tend to take the American Dream more seriously.

If everyone home-schooled their children or sent them to private schools, then and only then would American-style assimilation fail. Public schools are the backbone of our shared culture and they have been for a very long time.

It is strange how people forget history. Right-wing fundamentalists were the biggest supporters who originally pushed for public schools, and a major reason they gave was to help the children of immigrants to assimilate. This same group now attacks public schools.