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Msg ID: 2713151 WHAT HAPPENED TO AMERICAN CONSERVATISM? +2/-0     
Author:TheCrow
12/10/2021 10:48:01 AM

I wish I could blame the decline of American conservatism on Donald Trump and his reactionary base. But that would be simplification to the point of idiocy.

American conservatism has always been too easily branded and identified with un-American groups by liberals. Oppose quotas as discriminatory? You muts be racist! Oppose cost effective social programs? Then you're a self centered greedy capitalist! 

Rational argument, discussion of varying opinion has been recast by demagogues as attack on America. On the other hand, the demagogues attack solutions to truly national problems as best addressed by states, not 'federal over-reach' policies.

Trump, Trumpism, in their empty defensiveness has intensified this problem. One can not criticize Trump for any failure without being classified as a liberal anti-American, nor can one acknowledge any accomplishments without that being use to 'prove' that The Donald was ineffective as a chief executive.

"Even a blind pig can find an acorn once in a while." 

Trump would have had to a be the devil himself not to have been able to benefit America occasionally, even by accident. And he was not interested enough to have dedicated himself to deviling America- too hard and not enough to put in his pockets doing that.

Trump was not conservative, liberal or whatever- he was impulsive and reactionary: whichever way the coin landed.

 

WHAT HAPPENED TO AMERICAN CONSERVATISM?

The rich philosophical tradition I fell in love with has been reduced to Fox News and voter suppression.

 
But, as the sociologist Richard Sennett, who lived in part of the Cabrini-Green complex as a child, noted, the planners never really consulted the residents themselves. They disrespected the residents by turning them into unseen, passive spectators of their own lives. By the time I encountered the projects they were national symbols of urban decay.

Back then I thought of myself as a socialist. But seeing the fallout from this situation prompted a shocking realization: This is exactly what that guy I read in college had predicted. Human society is unalterably complex, Edmund Burke argued. If you try to reengineer it based on the simplistic schema of your own reason, you will unintentionally cause significant harm. Though Burke was writing as a conservative statesman in Britain some 200 years earlier, the wisdom of his insight was apparent in what I was seeing in the Chicago of the 1980s.

I started reading any writer on conservatism whose book I could get my hands on—Willmoore Kendall, Peter Viereck, Shirley Robin Letwin. I can only describe what happened next as a love affair. I was enchanted by their way of looking at the world. In conservatism I found not a mere alternative policy agenda, but a deeper and more resonant account of human nature, a more comprehensive understanding of wisdom, an inspiring description of the highest ethical life and the nurturing community.

What passes for “conservatism” now, however, is nearly the opposite of the Burkean conservatism I encountered then. Today, what passes for the worldview of “the right” is a set of resentful animosities, a partisan attachment to Donald Trump or Tucker Carlson, a sort of mental brutalism. The rich philosophical perspective that dazzled me then has been reduced to Fox News and voter suppression.

This essay is a reclamation project. It is an attempt to remember how modern conservatism started, what core wisdom it contains, and why that wisdom is still needed today.

Our political categories emerged following the wars of religion of the 16th, 17th, and early 18th centuries. It was a time of bitterness, polarization, and culture war—like today, but a thousand times worse. The Reformation had divided Europe into hostile Catholic and Protestant camps. The wars were a series of massacres and counter-massacres, vicious retributions, and even more vicious counter-retributions. Blaise de Monluc, a French commander, was a characteristic figure. In 1562, as Sarah Bakewell recounts in her book How to Live, he was sent to pacify the city of Bordeaux after a Protestant mob had attacked the town hall during a riot. Monluc’s method was mass murder. He hanged Protestants in the street without trial. His suppression was so bloodthirsty that his troops ran out of gallows and had to hang people from trees. So many Protestants were killed and thrown into a well that their bodies entirely filled the deep shaft. In 1571, Monluc was shot in the face, and he spent the rest of his life behind a mask—a disfigured man from a disfigured age.

Eventually many Europeans became exhausted and appalled. The urgent task was this: how to construct a society that wouldn’t devolve into bitter polarization and tribal bloodbaths. One camp, which we associate with the French Enlightenment, put its faith in reason. Some thought a decent social order can be built when primitive passions like religious zeal are marginalized and tamed; when individuals are educated to use their highest faculty, reason, to pursue their enlightened self-interest; and when government organizes society using the tools of science.

Another camp, which we associate with the Scottish or British Enlightenment of David Hume and Adam Smith, did not believe that human reason is powerful enough to control human selfishness; most of the time our reason merely rationalizes our selfishness. They did not believe that individual reason is powerful enough even to comprehend the world around us, let alone enable leaders to engineer society from the top down. “We are afraid to put men to live and trade each on his own private stock of reason, because we suspect that this stock in each man is small,” Burke wrote in Reflections on the Revolution in France.

This is one of the core conservative principles: epistemological modesty, or humility in the face of what we don’t know about a complex world, and a conviction that social change should be steady but cautious and incremental. Down the centuries, conservatives have always stood against the arrogance of those who believe they have the ability to plan history: the French revolutionaries who thought they could destroy a society and rebuild it from scratch, but who ended up with the guillotine; the Russian and Chinese Communists who tried to create a centrally controlled society, but who ended up with the gulag and the Cultural Revolution; the Western government planners who thought they could fine-tune an economy from the top, but who ended up with stagflation and sclerosis; the European elites who thought they could unify their continent by administrative fiat and arrogate power to unelected technocrats in Brussels, but who ended up with a monetary crisis and populist backlash.

If conservatives don’t think reason is strong enough to order a civilization, what human faculty do they trust enough to do the job? Here we have to resort to a classic 18th-century concept—the “sentiments.” An early book of Burke’s was on aesthetics. When you look at a painting, you don’t have to rationally calculate its beauty or its power, the sadness or the joy it inspires. Sentiments are automatic aesthetic and emotional judgments about things. They assign value. They tell you what is beautiful and what is ugly, what to want and what is worth wanting, where to go and what to aim for.

Rationalists put a lot of faith in “I think therefore I am”—the autonomous individual deconstructing problems step by logical step. Conservatives put a lot of faith in the latent wisdom that is passed down by generations, cultures, families, and institutions, and that shows up as a set of quick and ready intuitions about what to do in any situation. Brits don’t have to think about what to do at a crowded bus stop. They form a queue, guided by the cultural practices they have inherited.

The most important sentiments are moral sentiments. Conservatism certainly has an acute awareness of sin—selfishness, greed, lust. But conservatives also believe that in the right circumstances, people are motivated by the positive moral emotions—especially sympathy and benevolence, but also admiration, patriotism, charity, and loyalty. These moral sentiments move you to be outraged by cruelty, to care for your neighbor, to feel proper affection for your imperfect country. They motivate you to do the right thing.

Your emotions can be trusted, the conservative believes, when they are cultivated rightly. “Reason is, and ought only to be the slave of the passions,” David Hume wrote in his Treatise of Human Nature. “The feelings on which people act are often superior to the arguments they employ,” the late neoconservative scholar James Q. Wilson wrote in The Moral Sense.

The key phrase, of course, is cultivated rightly. A person who lived in a state of nature would be an unrecognizable creature, scarcely fit for life in society, locked up within and slave to his own unruly desires. The only way to govern such an unformed creature would be through a prison state. If a person has not been trained by a community to tame his passions from within, then the state would have to continuously control him from without.

True conservatism’s great virtue is that it teaches us to be humble about what we know; it gets human nature right.

Fortunately, people do not generally bring themselves up alone. The state of nature as imagined by John Locke or Jean-Jacques Rousseau has never existed. People are raised within families and communities, traditions and nations—within the civilizing webs of a coherent social order. Over time, humans have evolved arrangements, traditions, and customs that not only help them address practical problems, but also help them form their children into decent human beings. The methods and mores that have stood the test of time have usually endured for good reason. “The world is often wiser than any philosopher,” the journalist Walter Bagehot wrote in the mid-19th century.

Some of the wisdom passed down through the ages is transmitted through books and sermons. But most of the learning happens by habituation. We are formed within families, churches, communities, schools, and professional societies. Each institution has its own stories, standards of excellence, ways of doing things. When you join the Marines, you don’t just learn to shoot a rifle; you absorb an entire ethos that will both help you complete the tasks you will confront and mold you into a certain sort of person: fierce against foes, loyal to friends, faithful to the Corps.

If someone asked you how to treat a woman whose husband has just died, your instinctive response would probably not be “Induce her to host an open house for the next week.” But the Jewish shiva customs are a brilliant set of practices to help people collectively deal with grief, in part by giving everybody something basic and purposeful to do. The shiva rituals nurture a certain way of caring for one another, instantiate a certain sort of family life. They help turn individuals into a people. Institutions instill habits, habits become virtues, virtues become character.

Burkean conservatism inspired me because its social vision was not just about laws, budgets, and technocratic plans; its vision was about soulcraft, about how we build institutions that produce good citizens—people who are moderate in their zeal, sympathetic to the marginalized, reliable in their diligence, and willing to sacrifice the private interest for public good. Conservatism resonated with me because it recognized that culture is more important than the state in driving history. “Manners are of more importance than laws,” Burke wrote.

Upon them, in a great measure, the laws depend. The law touches us but here and there, and now and then. Manners are what vex or soothe, corrupt or purify, exalt or debase, barbarize or refine us, by a constant, steady, uniform, insensible operation, like that of the air we breathe in. They give their whole form and color to our lives. According to their quality, they aid morals, they supply them, or they totally destroy them.

Conservatives thus spend a lot of time defending the “little platoon[s],” as Burke called them, the communities and settled villages that are the factories of moral and emotional formation. If, as Burke believed, reason alone cannot find the one true answer to any social problem, each community must improvise its own set of solutions to intricate human concerns. The conservative seeks to defend this wonderful heterogeneity from the forces of bigness and the centralizing arrogance of rationalism—to protect these little platoons when government tries to perform roles best done in families, when the federal government takes power from local government, when big corporations suck the vitality out of local economies.

From the May 2008 issue: Jonathan Rauch on Edmund Burke and the betrayal of conservatism

True conservatism’s great virtue is that it teaches us to be humble about what we think we know; it gets human nature right, and understands that we are primarily a collection of unconscious processes, deep emotions, and clashing desires. Conservatism’s profound insight is that it’s impossible to build a healthy society strictly on the principle of self-interest. It’s an illusion, as T. S. Eliot put it, to think that a society in which people don’t have to be good can thrive. Life is essentially a moral enterprise, and the health of your community will depend on how well it does moral formation—how well it nurtures ordered inner lives and helps balance sentiments, desires, and motivations. Finally, conservatism welcomes you into a great procession down the ages. Society “is a partnership in all science,” Burke wrote,

a partnership in all art; a partnership in every virtue, and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born.

By the early 1990s, I was living in Brussels, covering Europe, Africa, and the Middle East for The Wall Street Journal and continuing my conservative self-education. I became fascinated by a British statesman named Enoch Powell. If you were to design the perfect conservative, Powell would seem to be it—a classics scholar, veteran, poet, and man of faith, and the product of the finest Tory training grounds the U.K. had to offer. And yet in 1968, Powell had given his notorious “Rivers of Blood” speech, which was blatant in its racism and shocking in its anti-immigrant message. How, I wondered, had conservatism, which was developed in response to sectarian war, produced a statesman who was trying to start one?

Read: “Rivers of Blood” and the legacy of a speech that divided Britain

I realized that every worldview has the vices of its virtues. Conservatives are supposed to be epistemologically modest—but in real life, this modesty can turn into a brutish anti-intellectualism, a contempt for learning and expertise. Conservatives are supposed to prize local community—but this orientation can turn into narrow parochialism, can produce xenophobic and racist animosity toward immigrants, a tribal hostility toward outsiders, and a paranoid response when confronted with even a hint of diversity and pluralism. Conservatives are supposed to cherish moral formation—but this emphasis can turn into a rigid and self-righteous moralism, a tendency to see all social change as evidence of moral decline and social menace. Finally, conservatives are supposed to revere the past—but this reverence for what was can turn into an abject deference to whoever holds power. When I looked at conservatives in continental Europe, I generally didn’t like what I saw. And when I looked at people like Powell, I was appalled.

stripes of black and white photo of 18th century man alternating with red/blue stripes of photo of Tucker CarlsonIllustration by Michael Houtz. Sources: Richard Drew / AP; Sepia Times / Universal Images Group / Getty

Fortunately, I didn’t have to live within the confines of blood-and-soil European conservatism; I had the American kind. Because conservatism is so rooted in the local manners and mores of each community, there is no such thing as international conservatism. Each society has its own customs and moral practices, and so each society has its own brand of conservatism.

American conservatism descends from Burkean conservatism, but is hopped up on steroids and adrenaline. Three features set our conservatism apart from the British and continental kinds. First, the American Revolution. Because that war was fought partly on behalf of abstract liberal ideals and universal principles, the tradition that American conservatism seeks to preserve is liberal. Second, while Burkean conservatism puts a lot of emphasis on stable communities, America, as a nation of immigrants and pioneers, has always emphasized freedom, social mobility, the Horatio Alger myth—the idea that it is possible to transform your condition through hard work. Finally, American conservatives have been more unabashedly devoted to capitalism—and to entrepreneurialism and to business generally—than conservatives almost anywhere else. Perpetual dynamism and creative destruction are big parts of the American tradition that conservatism defends.

If you look at the American conservative tradition—which I would say begins with the capitalist part of Hamilton and the localist part of Jefferson; extends through the Whig Party and Abraham Lincoln to Theodore Roosevelt; continues with Eisenhower, Goldwater, and Reagan; and ends with Mitt Romney’s 2012 presidential campaign—you don’t see people trying to revert to some past glory. Rather, they are attracted to innovation and novelty, smitten with the excitement of new technologies—from Hamilton’s pro-growth industrial policy to Lincoln’s railroad legislation to Reagan’s “Star Wars” defense system.

American conservatism has always been in tension with itself. In its prime—the half century from 1964 to 2012—it was divided among libertarians, religious conservatives, small-town agrarians, urban neoconservatives, foreign-policy hawks, and so on. And for a time, this fractiousness seemed to work.

American conservatives were united, during this era, by their opposition to communism and socialism, to state planning and amoral technocracy. In those days I assumed that this vibrant, forward-looking conservatism was the future, and that the Enoch Powells of the world were the receding roar of a sick reaction. I was wrong. And I confess that I’ve come to wonder if the tension between “America” and “conservatism” is just too great. Maybe it’s impossible to hold together a movement that is both backward-looking and forward-looking, both in love with stability and addicted to change, both go-go materialist and morally rooted. Maybe the postwar American conservatism we all knew—a collection of intellectuals, activists, politicians, journalists, and others aligned with the Republican Party—was just a parenthesis in history, a parenthesis that is now closing.

Donald trump is the near-opposite of the Burkean conservatism I’ve described here. How did a movement built on sympathy and wisdom lead to a man who possesses neither? How did a movement that put such importance on the moral formation of the individual end up elevating an unashamed moral degenerate? How did a movement built on an image of society as a complex organism give rise to the simplistic dichotomies of manipulative populism? How did a movement based on respect for the wisdom of the past end up with Trump’s authoritarian campaign boast “I alone can fix it,” perhaps the least conservative sentence it is possible to utter?

The reasons conservatism devolved into Trumpism are many. First, race. Conservatism makes sense only when it is trying to preserve social conditions that are basically healthy. America’s racial arrangements are fundamentally unjust. To be conservative on racial matters is a moral crime. American conservatives never wrapped their mind around this. My beloved mentor, William F. Buckley Jr., made an ass of himself in his 1965 Cambridge debate against James Baldwin. By the time I worked at National Review, 20 years later, explicit racism was not evident in the office, but racial issues were generally overlooked and the GOP’s flirtation with racist dog whistles was casually tolerated. When you ignore a cancer, it tends to metastasize.

Second, economics. Conservatism is essentially an explanation of how communities produce wisdom and virtue. During the late 20th century, both the left and the right valorized the liberated individual over the enmeshed community. On the right, that meant less Edmund Burke, more Milton Friedman. The right’s focus shifted from wisdom and ethics to self-interest and economic growth. As George F. Will noted in 1984, an imbalance emerged between the “political order’s meticulous concern for material well-being and its fastidious withdrawal from concern for the inner lives and moral character of citizens.” The purpose of the right became maximum individual freedom, and especially economic freedom, without much of a view of what that freedom was for, nor much concern for what held societies together.

American conservatism began with the capitalist part of Hamilton and the localist part of Jefferson and ended with Mitt Romney in 2012.

But perhaps the biggest reason for conservatism’s decay into Trumpism was spiritual. The British and American strains of conservatism were built on a foundation of national confidence. If Britain was a tiny island nation that once bestrode the world, “nothing in all history had ever succeeded like America, and every American knew it,” as the historian Henry Steele Commager put it in 1950. For centuries, American and British conservatives were grateful to have inherited such glorious legacies, knew that there were sacred things to be preserved in each national tradition, and understood that social change had to unfold within the existing guardrails of what already was.

By 2016, that confidence was in tatters. Communities were falling apart, families were breaking up, America was fragmenting. Whole regions had been left behind, and many elite institutions had shifted sharply left and driven conservatives from their ranks. Social media had instigated a brutal war of all against all, social trust was cratering, and the leadership class was growing more isolated, imperious, and condescending. “Morning in America” had given way to “American carnage” and a sense of perpetual threat.

I wish I could say that what Trump represents has nothing to do with conservatism, rightly understood. But as we saw with Enoch Powell, a pessimistic shadow conservatism has always lurked in the darkness, haunting the more optimistic, confident one. The message this shadow conservatism conveys is the one that Trump successfully embraced in 2016: Evil outsiders are coming to get us. But in at least one way, Trumpism is truly anti-conservative. Both Burkean conservatism and Lockean liberalism were trying to find ways to gentle the human condition, to help society settle differences without resort to authoritarianism and violence. Trumpism is pre-Enlightenment. Trumpian authoritarianism doesn’t renounce holy war; it embraces holy war, assumes it is permanent, in fact seeks to make it so. In the Trumpian world, disputes are settled by raw power and intimidation. The Trumpian epistemology is to be anti-epistemology, to call into question the whole idea of truth, to utter whatever lie will help you get attention and power. Trumpism looks at the tender sentiments of sympathy as weakness. Might makes right.

On the right, especially among the young, the populist and nationalist forces are rising. All of life is seen as an incessant class struggle between oligarchic elites and the common volk. History is a culture-war death match. Today’s mass-market, pre-Enlightenment authoritarianism is not grateful for the inherited order but sees menace pervading it: You’ve been cheated. The system is rigged against you. Good people are dupes. Conspiracists are trying to screw you. Expertise is bogus. Doom is just around the corner. I alone can save us.

What’s a Burkean conservative to do? A lot of my friends are trying to reclaim the GOP and make it a conservative party once again. I cheer them on. America needs two responsible parties. But I am skeptical that the GOP is going to be home to the kind of conservatism I admire anytime soon.

Trumpian Republicanism plunders, degrades, and erodes institutions for the sake of personal aggrandizement. The Trumpian cause is held together by hatred of the Other. Because Trumpians live in a state of perpetual war, they need to continually invent existential foes—critical race theory, nongendered bathrooms, out-of-control immigration. They need to treat half the country, metropolitan America, as a moral cancer, and view the cultural and demographic changes of the past 50 years as an alien invasion. Yet pluralism is one of America’s oldest traditions; to conserve America, you have to love pluralism. As long as the warrior ethos dominates the GOP, brutality will be admired over benevolence, propaganda over discourse, confrontation over conservatism, dehumanization over dignity. A movement that has more affection for Viktor Orbán’s Hungary than for New York’s Central Park is neither conservative nor American. This is barren ground for anyone trying to plant Burkean seedlings.

I’m content, as my hero Isaiah Berlin put it, to plant myself instead on the rightward edge of the leftward tendency—in the more promising soil of the moderate wing of the Democratic Party. If its progressive wing sometimes seems to have learned nothing from the failures of government and to promote cultural stances that divide Americans, at least the party as a whole knows what year it is. In 1980, the core problem of the age was statism, in the form of communism abroad and sclerotic, dynamism-sapping bureaucracies at home. In 2021, the core threat is social decay. The danger we should be most concerned with lies in family and community breakdown, which leaves teenagers adrift and depressed, adults addicted and isolated. It lies in poisonous levels of social distrust, in deepening economic and persisting racial disparities that undermine the very goodness of America—in political tribalism that makes government impossible.

There is nothing intrinsically anti-government in Burkean conservatism. “It is perhaps marvelous that people who preach disdain for government can consider themselves the intellectual descendants of Burke, the author of a celebration of the state,” George F. Will once wrote. To reduce the economic chasm that separates class from class, to ease the financial anxiety that renders life unstable for many people, to support parenting so that children can grow up with more stability—these are the goals of a party committed to ameliorating, not exploiting, a growing sense of hopelessness and alienation, of vanishing opportunity. Daniel Patrick Moynihan’s brilliant dictum—which builds on a Burkean wisdom forged in a world of animosity and corrosive flux—has never been more worth heeding than it is now: The central conservative truth is that culture matters most; the central liberal truth is that politics can change culture.


This article appears in the January/February 2022 print edition with the headline “I Remember Conservatism.” When you buy a book using a link on this page, we receive a commission. Thank you for supporting The Atlantic.

 
David Brooks is a contributing writer at The Atlantic and a columnist for The New York Times. He is the author of The Road to Character and The Second Mountain: The Quest for a Moral Life.


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Msg ID: 2713154 The Census shows the GOP base is shrinking fast. So why does its power seem +2/-0     
Author:TheCrow
12/10/2021 11:06:10 AM

Reply to: 2713151

Easy question: America is moderate. We don't want fascism although the extreme right exist in America and we don't want socialist economic measures in spite of desiring some government benefits be universal.

The answer isn't black or white, but has an element of both so the left and right are secure.

The Census shows the GOP base is shrinking fast. So why does its power seem secure?

Officials announce 2020 Census results 05:59

Justin Gest (@_JustinGest) is an associate professor at George Mason University's Schar School of Policy and Government. He is the author of "The New Minority: White Working Class Politics in an Age of Immigration and Inequality" and next year a new book, "Majority Minority." The views expressed in this commentary are his own. View more opinion on CNN.

(CNN)The 2020 Census numbers released Thursday tell the story of a rapidly changing America: The relative size of the nation's White population continues to decline, while ethnic and racial minorities represent the only source of population growth.

 

 
On the surface, these numbers suggest a bleak future for the Republican Party, which finds its strongest support among Whites. Yet the surprising reality is that, overall, these demographic trends may favor the GOP because of the way political power is apportioned in America.
Increasing shares of ethnic and/or racial minorities have long been thought to favor the Democratic Party, which has appealed heavily to diverse, urban constituencies and prioritized racial equity. In contrast, the Republican Party -- under the leadership of former President Donald Trump -- has embraced a politics of nativism and nostalgia, capitalizing on White Americans' fear about the changing demographics of the country.
 
 
At first glance, the Census' 2020 tally offers demographic evidence for those conservative social anxieties. The country is making steady progress toward its long-anticipated "majority minority" milestone -- when the number of non-White Americans outnumbers Americans who identify as White. Estimates suggest that Americans under the age of 18 are already majority minority, while more than three-quarters of those over 65 years old are White.
The share of White Americans -- at this point Republicans' primary constituency -- is dwindling thanks to a combination of lower immigration from Europe, lower fertility rates and lower life expectancy attributable to drug overdoses and suicides.
 
However, three countervailing demographic and political trends are likely to mitigate the effect of the country's diversification.
 
1) We are witnessing a steady shift of population -- and therefore power -- to the south and west of the country, regions that are largely controlled by Republicans.
In the last 50 years, the share of the US population living in southern and western states increased from 48% to 62%. And of the 10 states experiencing the fastest population growth since 2010 -- Utah, Idaho, Texas, North Dakota, Nevada, Colorado, Washington, Florida, Arizona, South Carolina -- only Washington is a solidly Democratic state, though Colorado is trending in that direction.
 
Meanwhile, California, Illinois, Michigan, New York, Ohio, Pennsylvania and West Virginia, which have experienced population loss over the last decade, will each lose one seat from their congressional delegations. Of those, only West Virginia votes reliably Republican. On the other hand, Colorado, Florida, Montana, North Carolina and Oregon will each gain one seat, and Texas will gain two. Of those, only Oregon votes reliably Democratic.
One counterargument is that an influx of Americans from the Northeast, Midwest and/or minority backgrounds to these more Republican regions may offset conservatives' prior advantage -- much as they have in Georgia. However, a second trend complicates this possibility.
 
2) Partisan gerrymandering is profoundly effective at mitigating the effect of demographic change on US House and state legislative races.
With the release of the Census results, states will now redraw their congressional and legislative boundaries. When this process is in the hands of Democratic or Republican-controlled state houses, the parties employ sophisticated math to redistribute voters in a manner that maximizes their likelihood of victory across the most legislative districts.
 
For Republicans, this has historically meant either consolidating many constituencies of Americans with minority backgrounds into as few districts as possible or distributing them thinly across multiple districts.
Already, America's majority minority future is reflected in only a few super-diverse regions. Majority minority counties are now home to one third of all Americans, but they comprise a small fraction of all US counties, largely in the south and southwest of the country. While these concentrations can facilitate the election of some local leaders with ethnic minority backgrounds, they also make minority voters easier to isolate in the redistricting process.
 
In this current re-drawing cycle, Republicans hold a clear advantage: Thanks to majorities in state legislatures and governorships, the GOP will have complete power to draw 38% of congressional district lines to Democrats' 16%.
This advantage will allow Republican-led redistricting commissions in diversifying states like Texas or Florida to absorb demographic change in a way that reduces the clout one might otherwise associate with growing populations of minorities.
Still, some might believe it is possible that the number of Americans from minority backgrounds will override the capacity of gerrymandering to dilute their power. And certainly demographic change could shift gubernatorial, senatorial and other statewide elections in states like Texas. But a third trend gives pause for thought.
 
3) Even while their share of the American population grows, ethnic minority growth rates are slowing and immigration is declining.
The country's march toward a majority minority milestone has been fueled by large numbers of immigrant arrivals who settle in the United States and give birth to more children on average than native-born Americans do.
But thanks to an outdated immigration system, greater border enforcement and the global pandemic, immigration to the US has slowed down over the past decade and the population gains of ethnic minorities have mostly been attributable to birth rates. Among Hispanic Americans, about three-quarters of the last decade's population growth came from US births, and the remaining quarter from immigration.
Meanwhile, immigration reform has been stalled in Congress for over three decades, and Republicans have made reducing annual flows a hallmark of their policies and platform since Trump's 2016 victory.
 
Many liberals thought Republican politics would mobilize a new generation of minority voters. But despite Trump's incendiary comments and policies implicating ethnic and religious minorities, Republicans increased their share of minority voters nationwide in the 2020 election. So even as the ranks of voters with ethnic minority backgrounds grow, they could suddenly become less reliably Democratic.
Some social scientists also expect greater numbers of biracial and Hispanic Americans to self-identify as "White." And, indeed, the number of mixed-race Americans increased almost threefold since 2010 alone. This will further undercut Democrats' identity-based appeals and could reduce any penalty Republicans endure for their nativism.
Taken together, the 2020 US Census reveals trends that hold countervailing political implications in the context of America's unique electoral institutions. The diversification of America is unquestionable. But because the US population is moving into regions where the GOP continues to hold control, Republicans will be able to delay and minimize the political representation of ethnic minorities -- at least until 2030.


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Msg ID: 2713155 Trumpism Will Endure +2/-0     
Author:TheCrow
12/10/2021 11:11:00 AM

Reply to: 2713151

America had it's swing to the left, peaking in the '60s. Now, the rightward swing is at it's maximum and the pendelum is started back to the center with Biden= whatever you think his political orientation is, it's definitely not Trump populism.

 

Trumpism Will Endure

Donald Trump is gone. But the conditions that gave rise to his brand of noxious politics aren’t going away anytime soon.

Donald Trump speaks at the White House on June 24, 2019 in Washington, DC. (Mark Wilson / Getty Images)

Donald Trump lost the 2020 election. But he generated a Trumpist movement that is likely to survive him. During his four years in power, Donald Trump introduced a new way of doing politics on the Right that has been openly authoritarian, racist, xenophobic, and opposed to science. This politics has been supported by an electoral coalition comprising at least 40 percent of the electorate. Should he be able to maintain this support, he could run for president again in 2024 at the ripe age of seventy-eight. Whether he does so will depend on a number of factors, including whether he will continue to control the Republican Party.

Any Republican challenge to his control faces a steep uphill struggle, having to overcome the fact that he received 47 percent of the vote in a record turnout election. And he leaves with a Republican Party emboldened by its strengthened presence in the legislative branch as a result of the reduced Democratic majority in the House of Representatives. Whether Republicans lose control of the Senate after the runoff elections in Georgia in January, the Republican presence will remain quite powerful, with the help of conservative Democrats like Joe Manchin of West Virginia.

Especially important for Trump’s party is its success in defeating the Democrats’ attempts to make inroads in the state legislatures that will preside over legislative reapportionment based on the results of the 2020 US Census. In carrying out the decennial redrawing of the boundaries of state legislative and congressional seats, Republicans will continue their gerrymandering practices to the detriment not only of the Democratic Party but also of the representation of black and other minority populations (aided, surely, by Trump’s recent decisions to shorten the time allowed to carry out the census, which will surely undercount minorities and the urban population, the principal stronghold of the Democratic Party).

To ensure these policies’ durability, Trump appointed new conservative federal judges to approximately 25 percent of all federal seats and transformed the Supreme Court into a solidly conservative bastion that will remain so for years. Trump has already curtailed many rights on matters like abortion, immigration, and the environment — actions that may have gained him the dedicated support of Evangelicals who, even while acknowledging Trump’s un-Christian philandering and disrespect for women, massively supported him in the 2020 election.

In the end, however, he and his party ended up paying a high price for his politics and his behavior. Unlike all recent presidents, he never reached the 50 percent approval rate of the overall American public that former presidents obtained at the height of their popularity, and provoked the anger and indignation of tens of millions of Americans that eventually resulted in his defeat.

Trump and Trumpism

Trump’s vulgarity, brazen lies, out-of-control narcissism, explicit racism, misogyny, and anti-immigrant sentiment have played an important role in building up his image as an outsider in the elite political establishment’s corrupt swamp. This has functioned as an effective screen to conceal his conservative economic and political agenda and his ties with important sections of big capital.

Neither Trump nor most Trump supporters are fascists. But one important similarity between Trumpism and German Fascism, whose National Socialist demagoguery, antisemitism, and thuggery ostensibly aimed at upholding the interests of the German Volk, is that both effectively hid its fundamental conservative ties with big capital. (It was no accident that the wing of the Nazi Party that took seriously its “socialist” pretensions ended up being bloodily purged by Adolf Hitler the year after he took power in the infamous Night of the Long Knives from June 30 to July 2, 1934.) Trump’s political style has avoided the Republican platitudes about the free market and free trade that have not mobilized mass political support. This is one reason why Trumpism may be more enduring than the Tea Party movement of a decade ago that focused on the more traditional right-wing issues of opposition to taxes and “big government.”

Perhaps the most useful way to understand Trumpism is as a right-wing response to the objective conditions of economic decay and a perceived moral decay.

That is how Trump was able to pursue a strict neoliberal line regarding key aspects of the economy, with the exception of his pursuit of protectionism, which along with his regulatory policies in the areas of labor and workplace policy, health care, education, environment, and consumer protections have clearly harmed many of his own, mostly white, supporters in the middle and working class. He has also run slipshod over any ethical notion of conflict of interest appointing businesspeople and management lobbyists to administer the very public agencies supposed to oversee and supervise the private companies they came from.

The case of the Department of Education under Betsy DeVos is particularly shocking. All her policies have benefited shady endeavors such as the private trade schools disguised as colleges and universities that depend totally on government money and have very poor records of completion and placing their graduates in actual jobs.

The Trump administration has also promoted even more blatantly lumpen capitalist elements engaging in business activities that in fact have endangered people’s lives. Mike Davis has singled out the case of Forrest L. Preston, a stalwart Trump supporter, who owns the Life Care chain of nursing homes where numerous patients and staff died as a result of the profit-seeking malfeasance of its owners and managers during the pandemic. The Trump administration and Republican state governments have aggressively shielded the chain from prosecution, and Senate Republican leader Mitch McConnell has insisted that any COVID-19–related stimulus economic bill must provide blanket immunity to nursing homes.

But Trump’s violations of established norms and conventions did not directly touch the workings of American capital, but were rather aimed at the cultural conventions governing the running of the “swamp” of the political establishment, particularly those reinforcing the ideological legitimacy and stability of the political system. This is especially important regarding those conventions that the system adopted not only to ensure a peaceful transition of political power, but to signal to the people that they should peacefully accept that transition.

Compare his refusal to concede to Biden with Al Gore’s decision to not pursue his legitimate dispute against George W. Bush over the Florida ballots in the 2000 elections, and to concede and congratulate Bush on his election. Gore’s actions were based on his political decision to not destabilize the system. Trump couldn’t care less about that. His goading his supporters to scream “lock her up” at Hillary Clinton and his very public demeaning of government functionaries, ranging from former attorney general Jeff Sessions to Dr Anthony Fauci, are further examples of his absolute lack of concern for the legitimacy of public institutions and functionaries.

Whatever the fate of Donald Trump in the coming years, Trumpism as a political mood and state of mind, and even as a movement, is more likely to endure than Trump himself. Trumpism has a real social base. His supporters are an important part of the 47 percent of the voters in the 2020 election who voted for him.

Exit polls indicate that close to half of white college-educated people voted for Trump in 2020; the same was true of 63 percent of white people “without college education.” Since the latter category represents 41 percent of the total vote, that 63 percent who voted for him represents approximately twenty-seven million voters (although a significant proportion of them were not necessarily Trumpists but people desperate to return to work in the face of the COVID-19 layoffs that Trump claimed to oppose).

Public opinion polls and the media have assumed that the lack of college education is an indicator of working-class status. In fact, about half of the people who lack a college education are not members of the working class, like shopkeepers, independent salespeople, supervisors, and lower managers in fields like retail. An important part of Trump’s base involves sectors of the white working class (less than commonly assumed, but nevertheless in worrisome numbers) and sectors of the white middle class. Although concentrated in the non-college-educated category, Trump’s support also comes from groups further up the socioeconomic scale, as he also obtained large contributions from important sections of the capitalist class.

Perhaps the most useful way to understand Trumpism is as a right-wing response to the objective conditions of economic decay and a perceived moral decay that emerged from a coalition of important sectors of the white working class and middle class with the predominantly white Evangelical churches and with traditional white anti-government conservatives.

However, Trumpism was to a great extent shaped by Trump’s personal politics. He is not a typical conservative. For example, he supported abortion rights for a long time before he considered running for president. But what was always central for him were the overlapping politics of racism and xenophobia.

Trump is unique among recent American presidents in having been directly involved in notorious racist incidents before his 2016 election. In 1973, he and his father were sued by Nixon’s Justice Department for discriminating against blacks in the apartment buildings they owned and operated in Queens. In 1989, he single-handedly demanded, in paid newspaper advertisements, the death penalty for the five young black men falsely accused of attacking a twenty-eight-year-old white woman in Central Park, rekindling the hoary stereotype of the black male attacking white women. The five men spent years in prison until the real culprit confessed to the attack. And, for years, he conducted the “birther” campaign claiming that Barack Obama was not born in the United States but in Kenya, a black African country.

Trump’s politics found a strong echo in the politics of white resentment rooted in the absolute lack of empathy — a trait personalized in and legitimized by Trump — that many white Americans have for those with whom they share grievances regarding lack of health care and unemployment, but whom they define as different from them. In sociologist Arlie Hochschild’s interviews with white people struggling to get by for her book Strangers in Their Own Land, she found that interviewees saw affirmative action programs as allowing blacks and other minorities to get ahead by unfairly “cutting” in the line where they, the white Americans, have been standing waiting for their turn. This is a resentment totally impervious to the fact that those blacks and Latinos have been “standing in line” for centuries and kept back by systematic racial discrimination.

Unable or unwilling to empathize with these minorities’ grievances, the white Trumpists disregard the latter’s vocal public protests and struggles as self-serving and illegitimate and see them as coddled by the mainstream “fake” media. Their resentment extends to the struggles of other white working people fighting to expand their rights and benefits on the job.

This politics of resentment is associated with a profound sense of impotence and is hostile to the collective struggle of workers and oppressed groups, because those struggles undermine the self-justification for the status quo. This resentment is directed at those similarly situated in the socioeconomic scale and those situated below them.

Much of Trump’s political strength comes from his recognition of this resentment, his exploiting and magnifying it, and from having articulated it and given it a public face. He has skillfully exploited his image as the shrewd billionaire, widely accepted as endowing him with the required know-how to successfully shepherd the country’s economy. His has been a remarkable feat, especially when considering his history as a “lumpen capitalist,” debt-ridden, frequently bankrupt, unscrupulous in his dealings, and enmeshed in corrupt associations with corrupt lawyers like Michael Cohen and Roy Cohn, his mentor, and convicted tricksters like Roger Stone.                     

The Emergence of Trump and Trumpism

There were several factors immediately associated with the 2016 presidential election that led to Trump’s rise to power. Besides having won, by razor-thin margins, the key states of Pennsylvania, Michigan, and Wisconsin, which gave him the winning edge in the number of electoral votes, he greatly benefitted from having a weak opponent in Hillary Clinton. The right-wing establishment and its supporters hated her with a passion, as did many on the Left or even largely apolitical voters. Trump was also aided by the crucial fact that while candidates in the Democratic primaries selected delegates to their party’s convention in proportion to their votes, that was not generally the case in the Republican primaries, allowing Trump to win Republican primaries with a smaller proportion of the votes than would have been the case in the Democratic primaries.

Besides those immediate factors, there were a series of long-term structural changes in American society that opened the space for his rise to power and a right-wing Trumpian movementThese included the white backlash to the Civil Rights and Black Power Movements of the sixties and seventies, the politicization of white Evangelicals as a response to the cultural revolution of the sixties and to the Supreme Court’s Roe v. Wade decision in 1973, and the nativist and racist reaction to the demographic changes that have taken place since the sixties that have significantly reduced the size of the white majority.

Donald Trump in 2016. (Gage Skidmore)

All of these social and political developments converged and reinforced each other in the context of the American economy’s relative decline since the seventies. This was accompanied by an economic restructuring that greatly affected working people by lowering real wages and union density, and shrinking industrial jobs which were, when unionized, an important avenue of social mobility for black and white working-class families.

The rising international competition that became evident by the 1960s with countries like Japan and Germany brought to an end the unchallenged postwar supremacy of American capitalism and the bountiful prosperity it had created. As part of that boom, by far the biggest in US history, American workers experienced substantial increases in real wages. That included black workers, whose incomes rose during that period in absolute terms (though those wages never achieved parity with their white counterparts). That boom also permitted an extension of the American welfare state with the establishment of Medicare and food stamps. This came about in response to the great rebellions of that decade, dominated by the Civil Rights and Black Power Movements and by the militant mass movement against the war in Vietnam. Those movements fueled in turn others, like the women’s and gay rights movements.

At that time, however, the national economy was slowing down and entered a period of restructuring. As Kim Moody pointed out in An Injury to All, during the second half of the 1960s, the American capitalist class began to experience a decline in the rate of profit, and average annual growth rates began to decline. In this new economic climate, capitalists dug their heels in against granting rises and improvements in working-class wages and working conditions. The bureaucratized US unions failed to organize a response to the hardening of American capitalism, unionize the then expanding service sectors, and respond to the growth of nonunion sectors within traditional union strongholds like meatpacking and the automobile industry. By 1979, the era of union concessions began at Chrysler and soon spread throughout the whole economy.

Meanwhile, a process of deindustrialization was triggered, to a great extent, by a substantial growth in industrial productivity (fewer workers needed to produce the same amount of goods in fewer locations), particularly in heavy industry like steel and auto. Part of this deindustrialization involved the outsourcing overseas of goods production, as in the case of garments and electronics. By the mid-seventies, what the French call the “thirty glorious years” had come to an end in the United States. Real wages froze and remained that way, except for a brief period in the nineties.

Since then, most American workers were able to more or less maintain their standard of living through the massive incorporation of women into the wage-earning labor force. Working-class families had to work many more hours to maintain and update their standard of living. The massive production of inexpensive commodities in Asia that started in the eighties also contributed to maintaining the American standard of living.          

Even so, the restructuring of the American economy, together with the ossification of the US labor bureaucracy, led to a continual decline in the proportion of workers organized in unions, which currently represent a meager 6.2 percent of workers in the private sector and 33.6 percent in the far smaller public sector. Instead of the industrial workers of yore, public school teachers and workers in the “essential” service industries like transportation and distribution are at the front of the working class’s more militant sectors.

Meanwhile, there is a huge unorganized multiracial working-class laboring without any kind of protection on the job or unemployed. It has been virtually abandoned by the Democratic Party now in the pursuit of educated, middle-class professionals and businesspeople. As Democratic Senate leader Charles Schumer so clearly put it in 2016: “For every blue-collar Democrat we lose in Western Pennsylvania, we will pick up two moderate Republicans in the suburbs in Philadelphia, and you can repeat that in Ohio and Illinois and Wisconsin.” The shrinkage of union power in the United States parallels in some important ways the decline of the social-democratic and communist parties in Europe in terms of having left behind a dangerous social and political vacuum, which, like Marine Le Pen in France, is now being filled in the United States by right-wing demagogues like Trump.

Right-Wing Backlash

By the late sixties, a white backlash was developing in response to the black revolt, most particularly to affirmative action. But the best organized right-wing backlash came from the conservative politicization and organization of white American Evangelical churches.

While in 2016, the majority of capitalists supported Hillary Clinton, the benefits of incumbency and the relatively good economy prior to COVID-19 benefited Trump. Yet most of big capital’s contributions to the 2020 presidential campaign went to Biden.

Previously uninvolved in politics, Evangelicals entered the political arena in reaction to what they saw as the immorality of the sixties culture and to the legalization of abortion. On that basis, they joined the Republican Party in an implicit electoral alliance with major sectors of big business pursuing their own conservative agenda to respond to the new economic order of international competition and restructuring. In exchange for their support, Evangelicals sought and achieved legislation, such as limiting abortion rights and extending government support for religious education.

But his coalition has become somewhat strained. While Evangelicals overwhelmingly support Trump, their Republican business allies have become more divided and ambivalent about theirs. Although they have been awarded substantial tax reductions and significant reductions in government regulations (two of their longtime goals), many of their business executives, especially the most farsighted and class-conscious, are unsettled by Trump’s politically unpredictable, unreliable conduct and disturbed by his ties to the far right. An important sector is also opposed to Trump’s immigration policies, regarding highly skilled workers in Silicon Valley and the pharmaceutical industry and low-skilled workers in labor-intensive agricultural crops.

Reflecting the conflicting forces affecting capitalists’ political behavior is their divided support for Republican and Democratic candidates. While in 2016, the majority of capitalists supported Hillary Clinton, the benefits of incumbency and the relatively good economy prior to COVID-19 benefited Trump. Yet most of big capital’s contributions to the 2020 presidential campaign went to Biden.

Those supporting Biden came from capitalists in finance, insurance, real estate, communications and electronics, and defense. Those contributions coming from the energy, agribusiness, transportation, and construction sectors preferred Trump. Further evidence of the division of the capitalist class is that a significant number of capitalists had given up, according to media reports on Trump and presidential politics, and decided to instead financially support Republican candidates for the Senate, which may help to explain why Republicans did better there than was expected.

Population Changes and Trumpism

Another long-term structural change paving the way toward Trumpism has been the pervasive growth of anti-immigrant politics. A long-standing feature in American history, it began to acquire a new life as a response to a series of changes that began in the sixties. The 1965 Immigration and Naturalization Act abolished the old quota system established in 1924 that discriminated against immigrants from areas other than Northern Europe. This led to substantial immigration into the United States from Southern and Eastern European countries and most of Asia.

More important was the growing wave of immigration from Mexico, particularly evident since the 1980s — a result of the massive displacement of agricultural workers that took place in that country with the introduction of less labor-intensive capitalist agriculture there (sometimes involving US investment). Mexican immigration, initially concentrated in Southwest cities and California’s agricultural regions and other Western states, expanded to the big cities elsewhere and eventually spread throughout the United States in search of employment, including remote areas far from metropolitan centers.

For several decades, the number of mostly undocumented Mexican and other Latin American immigrants continued to grow. This changed, however, as the Hispanic birth rate in the United States fell 31 percent from 2007 to 2017. In recent years, Mexican and Latin American immigration to the United States has been surpassed by Asian immigration.

These migration waves of the last fifty years have led to a series of demographic changes showing, according to the Current Population Reports of the US Census Bureau, the proportion of nonwhites began to rise in 1970, by 1990 almost one in five people were nonwhite, and the proportion continued to rise to one in four people over the next decades. The same report has projected that the proportion of nonwhites will grow even further to one in three Americans belonging to a race other than white by 2060.

This is the background to the growth of the anti-immigrant sentiment that blames immigrants, particularly poor immigrants of color, for many of the American economy’s ongoing problems such as job scarcity, a scarcity that resulted in great part from a deindustrialization for which immigrants bear no responsibility. This anti-immigrant sentiment, along with the long-standing efforts to reduce the number of black voters by Trump as well as by previous Republican administrations, has played a key role in the gerrymandering of congressional, state, and local districts, in order to prevent African Americans and naturalized immigrants from electing Democrats. That has been the motive behind the aggressive gerrymandering that has been carried out particularly in the states of North Carolina, Michigan, Pennsylvania, and Wisconsin.

That same motive animates Trump’s politicizing of the census to prevent an accurate count of immigrants and racial minorities and to exclude, in violation of the Constitution, undocumented immigrants from the census count. The same racist, anti-immigrant politics animates the current and past Republican administrations’ repeated and blatant efforts to exclude, or at least to make it more difficult for African Americans and for poor immigrants of color to vote. This was clearly expressed by Donald Trump while on Fox & Friends in March of 2020, where he accused Democrats of wanting a “level of voting that, if you ever agreed to it, you’d never have a Republican elected in this country again.”

Trumpism and America’s Slowing Economic Growth

Essentially, Trumpism is a conservative authoritarian response to the Democratic Party’s continual neglect of the legitimate grievances of large sectors of the white voters who ended up supporting Trump. By doing so, these white voters hoped that he would reverse the socioeconomic and political decay resulting from neoliberal policies that the Democrats themselves established under Clinton and Obama and will most likely continue under Biden.

Abandoned to the fate of deindustrialization and structural unemployment, white America continues to suffer from the ills of despair sunk in the widespread consumption of opioids and rising rates of suicide.

It is true that the economy of the United States continues making material strides in fields including high technology, communications, medical science, and entertainment. But in overall terms, this material progress is not as large or evenly distributed as that of previous historical periods. As Northwestern University economist Robert J. Gordon argued in two influential papers published in 2000 and 2018, since the early seventies, the American economy has been experiencing a continuous decline in the rate of increase of productivity, except for a temporary revival from 1996 to 2006, thereby reducing the rate of economic growth. According to Gordon, the major growth of productivity in the United States occurred in the half-century between World War I and the early seventies.

For Gordon, that period of ever-growing productivity is over. The decline of the rate of growth of productivity has had a negative effect on the rate of profit, which has contributed to the capitalists’ efforts to extract greater production from workers and other attacks on workers’ demands. It may also be a key reason why between 1980 and 2020, the US real GDP-per-person growth has averaged less than 3 percent a year and has been slowing down regularly.

The capitalist attack on workers’ demands has increased the uneven and skewed distribution of wealth and strengthened the capitalist opposition to the taxation required for a substantial improvement in the access to services like education and health care. Education for the majority of the people has continued to deteriorate, and notwithstanding advances in medical science, so has health care. Along with the entirely inadequate response to the COVID-19 pandemic, and to the destruction of the environment by the decision-makers, Republican and Democrat, these are all powerful expressions of capitalist decay. They reveal the systemic inability of a social system to assure its long-term survival, to provide a meaningful alternative and solution to the ecological, economic, and social crises that considerably increase the likelihood of pandemics, and to enact an effective and egalitarian public health response to those pandemics.

Abandoned to the fate of deindustrialization and structural unemployment, white America continues to suffer from the ills of despair sunk in the widespread consumption of opioids and rising rates of suicide. African Americans continue being victimized by police brutality and a highly unstable labor and housing market that has increased the precariousness of its recently expanding middle class, while the black majority continues to be poor as a black minority rises into the managerial and executive ranks. In the last decade, student debt has become an increasing burden for college students who like their noncollege peers do not expect to live as well as their parents’ generation. The increasing number of young people who have to work at McDonald’s and their retail equivalents are not exactly encouraged to feel optimistic about their futures when they are plagued not only by low wages, but are expected to be available for sudden changes in work schedules that wreak havoc over their lives especially if they have young children. These are the concrete expressions of the long-standing rise of inequality in the United States, the country with the most unequal distribution of both personal wealth and income among the G7 economies.

Material prosperity has been indispensable to the maintenance of social cohesion and peace in a highly individualistic American society where historically the solidarity based on class and community ties has been comparatively weak. As this prosperity recedes, the great question remains: What social forces will emerge to struggle for a progressive democratic and socialist alternative from below to right-wing reaction, whether Trumpian or not?

ABOUT THE AUTHOR

Samuel Farber was an Free Speech Movement activist. He was born and raised in Cuba and has written numerous articles and books about his home country including The Cuban Revolution Reconsidered (University of North Carolina Press).



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