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      Emmanuel Macron Defends His Crusade

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      Throughout the month of October, French President Emmanuel Macron projected himself into the global news cycle as the leader of a new crusade launched ostensibly to bring Islam into conformity with French Enlightenment ideals. In reality, his campaign is aimed at bolstering his chances of winning a second term in the 2022 presidential election.

      Is Peace Religious or Secular?

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      The Muslim world’s reaction to Macron’s crusade has been one of stunned bewilderment. In an interview with Al Jazeera on Saturday, the president offered no apologies and instead sought to explain his motives: “I understand the sentiments being expressed and I respect them. But you must understand my role right now, it’s to do two things: to promote calm and also to protect these rights.”

      Here is today’s 3D definition:

      Promote calm:

      Engage in any action — however ill-conceived, unjust or destructive — that affords peace of mind to a politician worried about his diminishing chances of winning the next election.

      Contextual Note

      Can President Macron be serious when he says that his actions and discourse have served to promote calm? Has the world or France itself become calmer since his speech at the beginning of October, when he declared that Islam was in crisis globally? Can he be unaware that when a Western leader announces what Al Jazeera describes as “his plan ‘to reform Islam’ in order to make it more compatible with his country’s republican values,” some may interpret that as a sign of aggression against their culture by a European who appears to have retained a neocolonial mindset?

      Does Macron believe that by providing a supplementary motive to unhinged individuals driven by fanaticism and ready to engage in murderous violence against his own people he is promoting calm and protecting rights? President Donald Trump might claim the same thing when he encourages white supremacists and the police to attack protesters in the name of “retribution.” The only logical perspective that could lead to calm in the struggle he describes would be total victory. In other words, crushing and humiliating the other side. But even that would be a failed plan. Humiliation brings short-term peace but sets the stage for major revolt as soon as the winner’s grip begins to loosen.

      Macron proudly announces: “I will always defend in my country the freedom to speak, to write, to think, to draw.” The only threat to that freedom can come from institutions with the power to repress it, not from individuals who react irrationally to what some people write, think and draw. Macron’s language is fundamentally dishonest. The controversy that has been going on for over a decade is not about the right to speak, think and draw. It concerns the possible social consequences of publishing, disseminating and amplifying messages that some may interpret as an expression of hateful and discriminatory intimidation. 

      Embed from Getty Images

      Jules Ferry, the virulently anticlerical father of laïcité, created France’s modern public education system. As minister of education in 1883, he instructed teachers to speak “with the greatest reserve, whenever you risk even brushing against a religious sentiment of which you are not the judge.” He insisted that if “a single honest man may take offense at what you are going to say … abstain from saying it.” Macron has a different reading of laïcité. In fact, the controversy turns around a bigger problem at the core of today’s civilization: the role of the media. In its quest to increase its audience, the media routinely amplifies every difference of opinion or quarrel that it presents as a cause to be defended, on one side or the other. In such circumstances, every word and gesture may be perceived as a provocation of the other side. 

      By way of contrast, in a society that encourages healthy dialogue and debate, friction and tension will inevitably exist, but they contribute to building a culture of tolerance and open exchange. Social dialogue can have its ugly moments, as parties directly challenge each other. But respectful dialogue creates networks of understanding rather than pockets of conflict. As soon as debates are turned into defending “a cause,” dialogue disappears.

      Causes kill debate by invoking a higher principle that often exists only in the purveyor’s mind. Emmanuel Macron’s formulation of the idea of freedom is far more absolute than its actual practice in France, where restrictions on freedom of speech, including libel and hate speech, incitement to violence and insulting public servants, exist and are enforced. Jules Ferry would have expected his teachers to reflect on whether the Charlie Hebdo cartoons fell into any of those categories.

      French political culture has traditionally reserved a special status for satire. Its preservation ensures that the people may criticize the government and institutions of authority. The government is free to counter with its own arguments but runs the risk of being held to account if it goes too far in restricting citizens’ rights. The cartoons in question had nothing to do with the questioning of national authorities. They were much closer to nationalistic propaganda.

      The controversy over the cartoons appears to cross an invisible borderline between satire and gratuitous and xenophobic insult. There is no readily identifiable borderline but a culture that pretends to be as rational as France’s vaunted Enlightenment culture claims to be should acknowledge the reality of the borderline. Even in his attempt at an apology in the Al Jazeera interview, Macron clearly refuses to do so.

      It is a well-known fact that politicians distort everything to attain their ends. It is part of their job profile. Macron distorts even the idea of distorting. He complains about “distortions” that led people “to believe that the caricatures were a creation of the French state.” That is clearly a distortion on his part. No serious voice has made that claim. He then generously notes that “in the world there are people who distort Islam and in the name of this religion that they claim to defend, they kill, they slaughter.” That may be true, but the effect of his speeches has been to distort the nature what he calls the “global crisis” of Islam.

      Al Jazeera’s senior political analyst, Marwan Bishara, sagely and humbly expresses the wish that Macron “should begin to improve the atmosphere between France, Europe, and the Muslim world.” Bishara nevertheless implies that is unlikely. On this occasion, he doesn’t mention the reason why, which he is well aware of. There will be a new presidential election in 18 months.

      Historical Note

      Samuel Paty, the assassinated teacher at the heart of all this, undoubtedly believed that the Charlie Hebdo cartoons, originally published in 2015, belonged to history and could be treated as artifacts of the past when he presented them in a civics class. After all, political cartoons published in newspapers are essentially ephemera. They quickly disappear from everyone’s cultural memory. The Greeks understand that since their word for newspaper is εφημερίδα — ephemerida. 

      If Paty believed that the cartoons belonged only to the past, he was wrong. Because of the media’s and politicians’ obsession with causes and the fact that the Charlie Hebdo murder trial was currently underway, the issues around the cartoons were very much alive. 

      In the late 20th century, Ireland endured a prolonged conflict between Protestants and Catholics marked by terrorism. The IRA was better organized and better equipped than any of today’s loose Muslim extremist networks. We might wonder today whether it would have made any sense for Protestant cartoonists to publish cartoons of the pope as a terrorist? (They obviously could not have taken Jesus as their target because both of the warring religions were Christian). 

      The answer is simple. It didn’t happen. Everyone understood the conflict had nothing to do with religion and everything to do with communities and conflicting loyalties. This is perfectly illustrated in a joke from that time: It’s night and a man is walking on the streets of Belfast. Suddenly a shadowy figure leaps out and thrusts him against a wall in a dark alley. He feels a gun pressed up against his skull. A voice shouts, “What religion are you?” He thinks: “If I say Catholic and he’s Protestant, he’ll kill me. If I say Protestant and he’s Catholic, I’m dead.” Thinking quickly, he said, “I’m Jewish.” He then heard the voice blurt out, “I must be the luckiest Palestinian in Ulster.”

      Now that is meaningful and effective satire. Though troubling, it can elicit a laugh from people of any religion. 

      *[In the age of Oscar Wilde and Mark Twain, another American wit, the journalist Ambrose Bierce, produced a series of satirical definitions of commonly used terms, throwing light on their hidden meanings in real discourse. Bierce eventually collected and published them as a book, The Devil’s Dictionary, in 1911. We have shamelessly appropriated his title in the interest of continuing his wholesome pedagogical effort to enlighten generations of readers of the news. Read more of The Daily Devil’s Dictionary on Fair Observer.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      A Counterweight to Authoritarianism, People Power Is on the Rise

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      Despite all the obstacles, Americans are voting in huge numbers prior to Election Day. With a week to go, nearly 70 million voters have sent in their ballots or stood on line for early voting. The pandemic hasn’t prevented them from exercising their constitutional right. Nor have various Republican Party schemes to suppress the vote. Some patriotic citizens have waited all day at polling places just to make sure that their voices are heard.

      Americans are not alone. In Belarus and Bolivia, Poland and Thailand, Chile and Nigeria, people are pushing back against autocrats and coups and police violence. Indeed, 2020 may well go down in history alongside 1989 and 1968 as a pinnacle of people power.

      Some pundits, however, remain skeptical that people power can turn the authoritarian tide that has swept Donald Trump, Jair Bolsonaro and Narendra Modi into office. “People power, which democratized countries from South Korea and Poland in the 1980s to Georgia and Ukraine in the 2000s and Tunisia in 2010, has been on a losing streak,” writes Jackson Diehl this week in The Washington Post. “That’s true even though mass protests proliferated in countries around the world last year and have continued in a few places during 2020 despite the pandemic.”

      Diehl can point to a number of cases to prove his point. Despite massive popular resistance, many autocrats haven’t budged. Vladimir Putin remains in charge in Russia, despite several waves of protest. Recep Tayyip Erdogan seems to have only consolidated his power in Turkey. And who expected Bashar al-Assad to still be in power in Syria after the Arab Spring, a punishing civil war and widespread international condemnation?

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      Even where protests have been successful, for instance most recently in Mali, it was the military, not democrats, who took over from a corrupt and unpopular leader. Rather than slink out of their palaces or send in the tanks for a final stand by, autocrats have deployed more sophisticated strategies to counter popular protests. They’re more likely to wait out the storm. They use less overtly violent means or deploy their violence in more targeted ways to suppress civil society. Also, they’ve been able to count on friends in high places, notably Donald Trump, who wishes that he could rule forever.

      Pundits tend to overstate the power of the status quo. Autocrats may have the full panoply of state power at their disposal, but they also tend to dismiss challenges to their authority until it’s too late. As Americans await the verdict on Trump’s presidency, they can take heart that the tide may be turning for people power all over the world.

      Overturning Coups: Bolivia and Thailand

      One year ago, Bolivia held an election that the Organization of American States (OAS) called into question. The apparent winner was Evo Morales, who had led the small South American nation for nearly 14 years. The OAS, however, identified tampering in at least 38,000 ballots. Morales won by 35,000 votes. Pressured by the Bolivian military, Morales stepped down and then fled the country. A right-wing government took over and set about suppressing Morales’ Movement for Socialism (MAS) party. It looked, for all the world, like a coup.

      The OAS report set into motion this chain of events. Subsequent analysis, however, demonstrated that the OAS judgment was flawed and that there were no statistical anomalies in the vote. Granted, there were other problems with the election, but they could have been investigated without calling into question the entire enterprise.

      It’s also true that Morales himself possesses an autocratic streak. He held a referendum to overturn the presidential term limit and then ignored the result to run again. He came under criticism from environmentalists, feminists, and his former supporters. But Morales was a shrewd leader whose policies raised the standard of living for the country’s poorest inhabitants, particularly those from indigenous communities.

      Embed from Getty Images

      These policies have enduring popularity in the country. With Morales out of the political equation, Bolivians made their preferences clear in an election earlier this month. Luis Arce, the new leader of MAS, received 55% of the vote in a seven-way race, a sufficient margin to avoid a run-off. The leader of last year’s protest movement against Morales received a mere 14%. MAS also captured majorities in both houses of congress. An extraordinary 88% of Bolivian voters participated in the election. The victory of MAS is a reminder that the obituaries for Latin America’s “pink tide” have been a tad premature.

      The Bolivians are not the only ones intent on overturning the results of a coup. In Thailand, crowds of protesters have taken to the streets to protest what The Atlantic calls the “world’s last military dictatorship.” In the past, Thailand has been nearly torn apart by a battle between the red shirts (populists) and the yellow shirts (royalists). This time around, students and leftists from the reds have united with some middle-class yellows against a common enemy: the military. Even members of the police have been seen flashing the three-finger salute of the protesters, which they’ve borrowed from “The Hunger Games.”

      The protesters want the junta’s figurehead, Prime Minister Prayuth Chan-ocha, to step down. They want to revise the military-crafted constitution. And they want reforms in the monarchy that stands behind the political leadership. Anger at the royals has been rising since the new king took over in 2016, particularly since he spends much of his time with his entourage in a hotel in Bavaria.

      It’s not easy to outmaneuver the Thai military. The country has had more coups in the modern era than any other country: 13 successful ones and nine that have failed. But this is the first time in a long time that the country seems unified in its opposition to the powers that be.

      Finally, the prospects for democracy in Mali received a recent boost as the military junta that took over in August orchestrated a transition to more or less civilian rule over the last month. The new government includes the former foreign minister, Moctar Ouane, as prime minister and several positions for the Tuaregs, who’d previously tilted toward separatism. Military men still occupy some key positions in the new government, but West African governments were sufficiently satisfied with this progress to lift the economic sanctions imposed after the coup. National elections are to take place in 18 months.

      Standing Up the Autocrats: Belarus and Poland 

      Protesters in Belarus want Alexander Lukashenko to leave office. Lukashenko refuses to go, so the protesters are refusing to go as well. Mass protests have continued on the streets of Minsk and other Belarusian cities ever since Lukashenko declared himself the winner of the presidential election in August. The last European dictator has done his best to suppress the resistance. The authorities detained at least 20,000 people and beat many of those in custody.

      This Sunday, nearly three months after the election, 100,000 again showed up in Minsk to give punch to an ultimatum issued by exiled opposition leader Svetlana Tikhanovskaya: Lukashenko either steps down or will face a nationwide work stoppage. Lukashenko didn’t step down. So, people walked out. The strikes began on Monday, with workers refusing to show up at enterprises and students boycotting classes. Shops closed down, their owners creating human chains in Minsk. Even retirees joined in.

      Notably, the protest movement in Belarus is directed by women. Slawomir Sierakowski describes one telling incident in The New York Review of Books:

      “After receiving reports of an illegal assembly, a riot squad is dispatched to disperse it. But when they get there, it turns out to comprise three elderly ladies sitting on a bench, each holding piece of paper: the first sheet is white, the second red, the third white again — the colors of the pro-democracy movement’s flag. Sheepishly, these masked commandos with no identification numbers herd the women into a car and carry them off to jail.
      How many sweet old ladies can a regime lock up without looking ridiculous?” 

      Women are rising up in neighboring Poland as well, fed up the overtly patriarchal leadership of the ruling Law and Justice Party. The right-wing government has recently made abortion near-to-impossible in the country, and protesters have taken to the streets. In fact, they’ve been blockading city centers.

      It’s not just women. Farmers and miners have also joined the protests. As one miner’s union put it, “a state that assumes the role of ultimate arbiter of people’s consciences is heading in the direction of a totalitarian state.”

      Strengthening the Rule of Law: Chile and Nigeria

      Chile has been a democracy for three decades. But it has still abided by a constitution written during the Pinochet dictatorship. That, finally, will change, thanks to a protest movement sparked by a subway fare increase. Beginning last year, students led the demonstrations against that latest austerity measure from the government. Resistance took its toll: Around 36 people have died at the hands of the militarized police. But protests continued despite COVID-19.

      What started as anger over a few pesos has culminated in more profound political change. This week, Chileans went to the polls in a referendum on the constitution, with 78% voting in favor of a new constitution. In April, another election will determine the delegates for the constitutional convention. In 2022, Chileans will approve or reject the new constitution.

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      The protests were motivated by the economic inequality of Chilean society. A new constitution could potentially facilitate greater government involvement in the economy. But that kind of shift away from the neoliberal strictures of the Pinochet era will require accompanying institutional reforms throughout the Chilean system. A new generation of Chileans who have seen their actions on the streets translate into constitutional change will be empowered to stay engaged to make those changes happen.

      In Nigeria, meanwhile, the recent protests have focused on an epidemic of police killings. But the protests have led to more violence, with the police responsible for a dozen killings in Lagos last week, which only generated more protest and more violence. Activists throughout Africa — in Nigeria, Kenya, South Africa and elsewhere — have been inspired by the Black Lives Matter movement to challenge police brutality in their own countries. Accountable governments, transparent institutions, respect for the rule of law: These are all democratic preconditions. Without them, the elections that outsiders focus on as the litmus test of democracy are considerably less meaningful.

      The Future of People Power

      People power has caught governments by surprise in the past. That surprise factor has largely disappeared. Lukashenko knows what a color revolution looks like and how best to head it off. The government in Poland contains some veterans of the Solidarity movement, and they know from the inside how to deal with street protests. The Thai military has played the coup card enough times to know how to avert a popular takeover at the last moment.

      But in this cat-and-mouse world, people power is evolving as well. New technologies provide new powers of persuasion and organizing. Greater connectivity provides greater real-time scrutiny of government actions. Threats like climate change provide new urgency. Sure, authoritarians can wait out the storm. But the people can do the same.

      Here in the United States, periodic demonstrations have done little to push the Trump administration toward needed reforms. Nor have they led to his removal from office. Trump delights in ignoring and disparaging his critics. He rarely listens even to his advisers. But the four years are up on Tuesday. The American people will have a chance to speak. And this time the whole world is listening and watching. Judging from the president’s approval ratings overseas, they too are dreaming of regime change.

      *[This article was originally published by Foreign Policy in Focus.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      Is Peace Religious or Secular?

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      Reporting on yesterday’ horrendous knife attack in Nice’s cathedral, Al Jazeera defined the context: “The incident comes amid growing tensions between France and the Muslim world over French President Emmanuel Macron’s recent speech wherein he said Islam was in ‘crisis’, and amid renewed public support in France for the right to show cartoons of the Prophet Muhammad.”

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      Earlier this week, Fair Observer’s founder, CEO and editor-in-chief, Atul Singh, teaming up with the great and respected scholar Ishtiaq Ahmed, published an article with the title, “Macron Claims Islam Is in ‘Crisis.’ Erdogan Disagrees.” Citing the public quarrel that recently broke out between the French and Turkish presidents, the authors review various moments of violence in the political history of Muslim expansion in Asia.

      France finds itself undergoing a historical psychodrama with existential implications. At the beginning of October, Macron asserted that “Islam is a religion that is in crisis,” accusing it of the anti-republican crime of “separatism.” Commentators avoided noticing that this was a clever ploy on Macron’s part to distract attention from the fact that France and Europe have been in an existential crisis for some time. Pointing to someone else’s crisis is an efficient way of hiding one’s own.

      Embed from Getty Images

      Above all, Macron wants to convince voters in France that he, far better than the nationalist Marine Le Pen, has the stature to confront the consequences of Islam’s global crisis. The president has built a fragile center-right power base, and his main challengers in the 2022 election are on the right and the extreme right. He must at all costs occupy some of their terrain. The Muslim threat is the hot-button issue that has the most immediate impact.

      Shortly after President Macron’s denunciation of the global crisis of Islam, the gruesome killing and beheading of Samuel Paty took place. The history teacher’s 18-year-old assassin, born in Chechnya, had been educated in French public schools from the age of 6. Paty’s crime had been to show his class the controversial Charlie Hebdo cartoons ridiculing Islam in a lesson about freedom of speech. Macron has since made a point of defending the “liberty of blasphemy” as a basic right, protesting that he would not “renounce the caricatures,” which for some may sound as if he is endorsing their content.

      The article by Ahmed and Singh builds up to a fundamental question: “Does Islam lead to violence and terrorism?” After noting that “[m]any Islamic scholars and political analysts argue in the negative,” the authors boldly announce their “contrarian view that Islam can only be a religion of peace after it conquers the world and establishes a supremacy of sharia.”

      Here is today’s 3D definition:

      Religion of peace:

      Every religion at its spiritual core, just as every religion as soon as it is appropriated or overtaken by political forces becomes a religion of war

      Contextual Note

      Throughout mankind’s history, there have been so many sects, cults, churches and spiritual philosophies that generalizing about religion itself can only be a futile exercise. Generalizing about any single religion, especially one shared by more than a billion people and that has lasted over a thousand years, is equally fraught with ambiguity. Attributing to a religion the ambition of conquering the world begs so many questions of history, economy, political organization and culture that no discussion, however rational, can hope to produce an acceptable general conclusion.

      St. Augustine observed that if fire is used to produce warmth, we see it as good and peaceful, but if used to burn and destroy, it appears aggressive and evil. The same is true of any religion. History offers examples of both the good and evil uses of religion. Searching the sacred texts of any religion will provide examples of exhortations that may at times suggest aggressive inclinations and at others, peace and harmony.

      It is not the task of a Devil’s Dictionary’s to defend any particular religion or religion in general, but rather to recognize those occasions when even secular thought — and more particularly political thought — hides the fact that it has its own dogmas, often as categoric and absolute as the most puritanical religion.

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      Most media commentators have refused to notice what is obvious about the situation in France. Laicité in the hands of French politicians has become a surrogate religion. It has produced a belief system with doctrines increasingly formulated as dogmas. Political scientist Olivier Roy wonders whether Macron isn’t seeking to abolish the separation of church and state, the foundation of laïcité, by focusing only on Islam. Macron’s stance implies that “the simple fact of placing God above men is a declaration of separatism.” Laïcité risks becoming a religion of war, not peace.

      Emulating the Catholic Church, Macron’s government turned Paty into a republican saint and martyr when it instantly conferred upon him the Légion d’honneur. In the days following his killing, some had proposed to have him interred at the Pantheon, to be entombed with the “gods” of the republic. In contrast, the Vatican requires an elaborate procedure, the passage of time and the intervention of the devil’s advocate before canonizing its saints and martyrs.

      One prominent voice in French politics has suggested a subtle but necessary distinction that Macron’s government and the media prefer to avoid. Jean-Luc Mélanchon, the head of the party La France Insoumise, has consistently militated in the past for severe punitive measures directed not at “Islam in crisis,” “radical Islam” or even fundamentalism, but at the actors of “political Islam,” a term Roy defines as “the contemporary movement that conceives of Islam as a political ideology.” For this crime, Macron’s minister of education calls Mélanchon a treasonous “Islamo-gauchiste.”

      Historical note

      Though the characterization of Islam by Ishtiaq Ahmed and Atul Singh appears abusive in its generality, there is a very real sense in which is true. All systems of thought that claim to be universal are tempted by despotism. If we define secular peace as a state of shared understanding and harmonious interaction across an entire population, we must recognize that it implies some degree of submission and conformity to an order, usually a political order. It’s a question of degree and the means of enforcement available. France’s Reign of Terror was conceived by secular rationalists. Throughout history, submission and conformity have been achieved through fear and intimidation, conquest and slaughter.

      Both Christianity and Islam claim to be universal. In the history of both religions, we have seen examples that tended toward two extremes: the generous belief that the religion is accessible to all people and the insistence that all people in a specific region embrace it. The determining factor has always been the political climate and social traditions within which the universality of the religion and its moral system have been applied or imposed.

      The same is true of secular religions such as French republicanism and American exceptionalism. These non-religious cults play a determining role in the nations’ foreign policy. The US and France have each created a political religion that they believe is not only proper to their nation, but represents a universal model that other nations should emulate. In both cases, the separation of church and state plays an important role, clearing the way for universal adherence to the declared values of the republic and the civic religion.

      Embed from Getty Images

      Some point out that Islam differs from Christianity, whose founder insisted on rendering unto Caesar what is Caesar’s but not what is God’s. They may argue that Islam has never taken the trouble to distinguish between religious and political authority and has, throughout history, consistently invited confusion between the two. But in the Muslim world, the tradition of Sufism dates back to the early Umayyad period. Though it never had any pretension of becoming dominant, its historical reality demonstrates the awareness of a radical distinction between the spiritual (faith) and the worldly (politics).

      In short, religions play the role that history allows them to play. They also influence the politics we in the West, somewhat presumptuously, consider to be the unique basis of history. Moral philosophy always accompanies religion and can at times play a dominant role. But more often, political forces associated with religion manage to push it aside or mold it into something new. Whether any dominant religion becomes a religion of war or peace lies in the eyes of the beholder at a specific moment of history.

      *[In the age of Oscar Wilde and Mark Twain, another American wit, the journalist Ambrose Bierce, produced a series of satirical definitions of commonly used terms, throwing light on their hidden meanings in real discourse. Bierce eventually collected and published them as a book, The Devil’s Dictionary, in 1911. We have shamelessly appropriated his title in the interest of continuing his wholesome pedagogical effort to enlighten generations of readers of the news. Read more of The Daily Devil’s Dictionary on Fair Observer.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      Kuwait Succession: Keeping the Boat Steady in Troubled Waters

      by

      On September 29, Kuwaiti Emir Sabah al-Ahmad al-Jaber al-Sabah passed away after ruling for 14 years. Messages of condolences flooded from all over the world to mourn a statesman who will be remembered as a respected mediator in a troubled region. After serving for 40 years as foreign minister, Emir Sabah had earned robust diplomatic credentials which he harnessed during his reign to mediate in various crises, from Iraq to the Gulf Cooperation Council standoff, from Yemen to the Iran-Arab Gulf confrontation.

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      The late Kuwaiti emir managed to uphold a balanced position and steady policy for his country throughout the 2010s, despite increasing regional polarization. With his passing, the Middle East has lost an important peacemaker. The newly appointed Emir Nawaf al-Ahmed al-Jaber al-Sabah, the late emir’s half-brother, now faces the task of keeping Kuwait on track amid domestic and external challenges.

      Who is Who in the al-Sabah Family?

      Emir Nawaf, who is 83, stepped onto the throne immediately after the death of his predecessor, as is customary in royal law. The new emir built his career in the security sector, serving as interior and defense minister of Kuwait, as well as the deputy chief of the national guard. Emir Nawaf has never taken outright positions on key political matters and has stayed outside the spotlight throughout his career. His approach is unlikely to change during his reign, something that leads experts to foresee an overall continuity with the policies and positions of his predecessor.

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      The profile of the new crown prince who is next in the line of succession, Meshaal al-Ahmad al-Jaber al-Sabah, reflects that of the emir in terms of both security background and low profile. Like Emir Nawaf, 80-year-old Meshaal al-Sabah also served at the interior ministry and has largely contributed to shaping the national guard since 2004. Notably, the crown prince was nominated by the emir and approved by the national assembly just one week after the succession. And although Emir Sabah’s illness had given enough time to the ruling family to make internal decisions, the swift transition has also been orchestrated to send a signal of stability inside and outside the country.

      There are two main takeaways from the choice of Meshaal al-Sabah as crown prince. First, the al-Ahmad branch of the royal family consolidates its position in the line of succession. The al-Sabah family is indeed made of two branches, al-Jaber and al-Salem, which have alternated as emirs of Kuwait. With Meshaal, the al-Jaber branch has set its third consecutive member in the line of succession, after Emir Sabah and Emir Nawaf.

      Compensation to the al-Salem branch will probably come in the form of senior government positions. Secondly, there has been no shift toward the next generation of the family as happened elsewhere in other Gulf monarchies. Several experts indeed expected a move similar to that taken by King Salman of Saudi Arabia, who moved on to the next generation of the family by appointing his son, Muhammad Bin Salman, as crown prince in 2015.

      Two members of the al-Sabah’s next generation are poised to race for leadership, if not now, then at least in the foreseeable future, given the age of the current and next incumbents. One is Emir Sabah’s son, Nasser al-Sabah. He is the mastermind of the national development plan, New Kuwait 2035, to boost private investment and reduce economic dependency from oil revenues. But Sheikh Nasser Sabah is also heralding the fight against corruption.

      This role rallied popular support around him and allowed him to target the former prime minister and the interior minister, two potential competitors, amid a corruption scandal in 2019. Another family member is often mentioned among competitors for power is Nasser al-Mohammad, a nephew of the late emir who was forced to step down after a public outcry against him in 2011.

      Challenges Ahead

      Portrayed as guarantors of stability, the new emir and crown prince will have to deal with domestic and external questions from the very beginning. The first challenge ahead is the parliamentary election scheduled for November. The Kuwaiti national assembly is by and large the region’s most powerful parliamentary body given its veto right on legislation and the right to take away confidence from individual ministers. In recent times, the assembly has often clashed with the government, causing deadlock and leading the emir to dissolve the parliament on multiple occasions. As a signal of appeasement with the assembly, Nawaf al-Sabah met with two opposition figures and received a list of demands back in September.

      Parliamentary support will be essential for his highness’ government to pass critical legislation on financial borrowing. The recent oil price crisis has severely depleted state coffers. This year, Kuwait’s debt has soared to $46 billion, around 33% of the GDP, due to a combination of extraordinary expenditures to fight COVID-19 and falling oil revenues. These factors motivated Moody’s decision to downgrade Kuwait from A1 to Aa2 for the first time at the end of September. Another reason the rating agency mentioned in its report was the inability of the wealthy Gulf monarchy to borrow money abroad.

      Embed from Getty Images

      But here, the parliament comes back into the picture. The Kuwaiti executive cannot issue sovereign bonds on international markets without previous approval from the national assembly. Back in August, the parliament turned down a bill allowing the government to issue external bonds. But once a new legislature comes into effect, and given Kuwait’s dangerous financial situation, the government will likely put forward a similar bill again.

      Besides immediate financial concerns, Kuwait wants to undergo structural reforms not dissimilar from those of its fellow monarchies across the Gulf. That is the idea behind the national development plan that should reduce the share of oil revenues in the economy from 90% to one-third, according to its designers. Kuwait’s “vision” centers around large-scale infrastructural projects, like the Mubarak al-Kabir port and Silk City, the $86-billion town under construction that is expected to become a pivot along China’s New Silk Road.

      Another key reform concerns subsidies, in particular on fuel, since it takes the lion share in the state budget. The first attempts at reform had been made at the time of the 2008 financial crisis, but they have repeatedly faced opposition from the national assembly. Such rejection of reforms was not the result of opportunistic behavior by MPs but reflected a widespread sentiment among Kuwaitis who fear that subsidy reforms and a structural transition would undermine their position within a post-rentier economy. These are but the main domestic challenges that the new emir and the crown prince will have to confront.

      Consequences for the Region

      For Kuwait, external challenges equal domestic ones. Kuwait has been the main broker of intra-Gulf dialogue to solve the standoff between Qatar on one side, and Egypt, Bahrain, Saudi Arabia and the UAE on the other. While Kuwait’s mediating strategy is here to stay, the absence of an experienced negotiator such as Emir Sabah behind the process will likely hinder its impact. At the same time, Crown Prince Meshaal is allegedly close to Saudi Arabia and the UAE as a result of the years spent leading security cooperation against the Muslim Brotherhood along with Riyadh and Abu Dhabi. In support of this claim, the Saudi Crown Prince Muhammad bin Salman reportedly called Meshaal al-Sabah both before and after his appointment as crown prince.

      The prospects of a region-wide dialogue involving Iran and Saudi Arabia might be similarly affected. Along with Oman, Kuwait has repeatedly called on the two shores of the Persian Gulf to come to the negotiation table. The European Union and other international actors saw Kuwait as the best-positioned country to host and drive any mediation initiative. Nevertheless, a combination of domestic concerns and the lack of a recognized mediator in the monarchy’s leadership might undermine such efforts. On 27 September, the Kuwaiti prime minister proposed a regional dialogue to defuse regional tensions but, unsurprisingly, only Tehran responded positively to the call.

      The passing of Emir Sabah has deprived Kuwait of a shrewd statesman. The new incumbents will try to maintain the Gulf monarchy on its track. Yet domestic challenges abound, and external pressures to abandon neutrality will likely be reinforced. Withing the al-Sabah family, the next generation is waiting to enter into the line of succession, positing major challenges for Emir Nawaf and Crown Prince Meshaal.

      *[Fair Observer is a media partner of Gulf State Analytics.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      After the US Election, Will Civil War Become the Fashion?

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      A recent article in Bloomberg draws its readers’ attention to a new consumer trend in the US: the fad of purchasing military gear in anticipation of what many fear may resemble a civil war in the streets. Seen from another angle, it may be more about asserting a new lifestyle trend than fomenting internecine war, though the borderline between the two has become somewhat blurred.

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      The lead sentence of the Bloomberg article sets the tone: “Conflict is on America’s streets in 2020, and ‘tactical apparel’ has become a lifestyle industry serving militarized law-enforcement agents and the freelance gunmen who emulate them.” US culture has always been about emulation. 

      Here is today’s 3D definition:

      Tactical apparel:

      Clothing designed for military combat aimed at two distinct markets, the first being military and law enforcement prepared for confronting an organized enemy, and the second consisting of ordinary citizens with no enemy but the overwhelming need to believe they have one

      Contextual Note

      Bloomberg alarmingly reports the fact that “online purchases have driven a 20-fold jump in sales of goods like the $220 CM-6M gas mask — resistant to bean-bag rounds — for Mira Safety of Austin, Texas.” The casual reader might assume that’s par for the course in Texas, but these are online orders that may originate from anywhere in the US. Another vendor expresses his surprise at seeing orders coming, for the first time, from Chicago, Manhattan, Queens and San Francisco.

      The founder of Mira Safety, Roman Zrazhevskiy, offers this insight into the mentality of his customers: “They think that no matter who wins, Biden or Trump, there are going to be people who are upset about the result.” Does Zrazhevskiy imagine that this would be the first time those who voted for the loser will be upset after a presidential election? He appears to mean not just upset, but gearing up for war in the streets. Everyone senses that thanks to the personality of President Donald Trump, this election will be special. But is it that special?

      The article notes that following the Black Lives Matter protests and the pandemic lockdowns of 2020, a sense of conflict has been brewing. But that may not be the whole story. We learn about a company that is trying to “turn the survivalist look into a fashionable national brand.” For many of the customers, this may be more about looking the role than playing it. On the other hand, noting that across “the country, gun and ammunition sales have surged as well,” the authors of the Bloomberg article suggest that with such a large arsenal available to so many people, the prospect of open combat cannot be dismissed.

      The article cites a former Homeland Security official, Elizabeth Neumann, who sees “evidence of… the stress associated with the pandemic, a frustration or anger about various government mitigation efforts and a belief that those efforts are infringing on their individual liberties.” It is worth noting that though every American has, over a lifetime, repeatedly pledged allegiance to a nation “under God,” whose sacredness and exceptionalism cannot be questioned, there is still one thing even more sacred than the nation and its institutions. And that is “individual liberties.”

      After the relative calm of the summer months, the sudden uptick in the number of cases of the COVID-19 disease in the days preceding the election may aggravate a lingering feeling of powerlessness, or even of defeat and despair. Some energized civilians, if only to justify the money they spent on their recently acquired guns, ammunition and tactical equipment, could be tempted to put their investment to use. The equipment is in their hands and the result, or non-result of the election, could provide the spark.

      But Neumann offers a reassuring insight, pointing out that the recent buying spree speaks to the purchasers’ need for “a form of militaristic patriotism, a way for them to find their identities.” Rather than leading to an imminent revolt, the trend would simply confirm and consolidate a longstanding trend in the US: to celebrate military might and the virtue of manly bellicosity. Like the tea party that took form as an expression of resistance against Barack Obama’s election in 2008, the new resistance against a Joe Biden presidency may take on a character of “militaristic patriotism” focused on defending individual liberties. 

      In the US, the notion of “individual liberties” is not only about legally defined restrictions on the power of government. It begins with the idea that all citizens are free to construct their individual identity. This has become the key to organizing their “pursuit of happiness” in the age of consumer culture. It has also become the foundation of the US economy. 

      In the Middle Ages, the Latin proverb, “the cowl doesn’t make the monk” migrated into English in a more secular version: “Clothes don’t make the man.” In today’s hyperreal consumer society, where everyone shares the sacred goal of constructing their individual identity — mostly through their purchases (including body art) — clothes actually do make the man (and the woman). For some, the medieval cowl has become military fatigues.

      Historical Note

      Identity thus becomes a kind of construct that each citizen feels comfortable displaying in public. It ranges between totally conformist (“the man in the gray flannel suit”) and outlandishly eccentric, like hippies and rappers, who have diligently created their own conformism. In most cases, it is fabricated, not so much through personal creativity as through the purchase and assemblage of artifacts others produce. 

      In most cases, though often stemming from a cause, the image becomes far more important than commitment to the cause itself, especially if it’s a political cause deemed to be worth fighting for. In our 21st-century consumer society, our identity shines through our purchasing decisions. It takes its meaning from what we buy and wear, not from what we do. The hippies established that rule in the 1960s, and from that key moment, the Madison Avenue marketing geniuses took it on board. 

      Embed from Getty Images

      The chief operating officer of one supplier cited in the Bloomberg article attributed recent sales results of tactical apparel to “the increased preparedness mindset,” which he called “transformational.” The preparedness itself is never described as readiness for war or organized combat but as the ability to respond to “a self-defense incident” The vendors advise their customers not to “actively insert yourself into a violent situation.” They prefer the idea of costume drama to civil war.

      At the same time, the article describes “a rush of citizens joining armed groups, some tied to anti-government or White supremacist factions.” Some of these groups claim to have thousands of adherents. Even if they are “prepared,” will they be ready to act? And even if ready, will they be organized enough to make use of the equipment they have invested in?

      Much will depend on the result of next week’s election. Will Joe Biden coast to victory, as everyone expected Hillary Clinton to do in 2016? How close will it be? How long will it take to know the definitive result? Emotions are already running high across all segments of a fragmented spectrum that have left both parties either split or potentially splintered. 

      In the months ahead, there most likely will be clashes and contestations, bitter disputes and minor or major skirmishes, with a real possibility of general political chaos. Presidential transitions are always infused with ambiguity, but this time the ambiguity runs deep. And all that political theater on center stage will be taking place as the drama of a pandemic and an economic crisis populates the background.

      Sometime early in 2021, we should be able to appreciate just how real — or how hyperreal — the taste and the fad for tactical equipment is in US culture.

      *[In the age of Oscar Wilde and Mark Twain, another American wit, the journalist Ambrose Bierce, produced a series of satirical definitions of commonly used terms, throwing light on their hidden meanings in real discourse. Bierce eventually collected and published them as a book, The Devil’s Dictionary, in 1911. We have shamelessly appropriated his title in the interest of continuing his wholesome pedagogical effort to enlighten generations of readers of the news. Read more of The Daily Devil’s Dictionary on Fair Observer.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      What WhatsApp Conversations Reveal About the Far Right’s Ideology

      by

      Forum for Democracy (FvD) is a political party on the rise in the Netherlands. Thierry Baudet, FvD’s conservative revolutionary leader, positions himself and his party as right-wing and as an acceptable ideological alternative to all other Dutch parties. All media controversies about his radical-right ideology are labeled by Baudet as the work of opponents trying to frame him and the party in a negative way. A careful analysis of WhatsApp messages shared between the youth divisions of the party, however, shows a different reality, namely that mass media reporting helps shape a metapolitical discourse without deradicalizing the core ideology. 

      Intimate Conversations

      Thierry Baudet likes to use controversy to normalize his ideology. This strategy can be seen in his victory speech following the 2019 election and his review of Michel Houellebecq’s book “Sérotonine” for American Affairs. The two interventions were in essence about what he calls the decline of the boreal (or “Northern”) civilization and what Baudet sees as the devastating impact of the party cartel in particular and the individualization and atomization of society since 18th-century Enlightenment in general.

      Such discourse is emblematic of Baudet’s ideological position. He regularly echoes anti-Enlightenment, conservative revolutionary and new right thinkers such as Oswald Spengler, Carl Schmitt, Alain de Benoist and Guillaume Faye. All the classic tropes from these thinkers are present in his discourse: the decline of the nation, the demographic question, the loss of identity, traditional family and gender roles, and the devastating impact of globalization, liberalism and the French Revolution. And, as with any new right leader, he also loudly stresses the need for a national and civilizational rebirth. 

      Most notable, however, is that both his victory speech and his review became the object of intense media scrutiny. In Baudet’s victory speech, the use of the word “boreal” was read as an indication of his radical-right stance. In his review, it was the use of the word “suicide” in relation to abortion and his suggestion that women entering the workplace causes the decline of society that affirmed this profile. But despite all the classic ingredients of generic fascism being on full display, the Dutch media centered around some emblematic features without discussing the ideology that gives meaning to those excerpts.

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      This allowed Baudet to claim that the media was taking his words out of context and that it avoided the real debate on the issues that he was proposing. He constructed, as usual, the idea of an unfair witch hunt by fully exploiting the multilayered meanings attached to his words.

      In light of this public debate, the discussions in the party WhatsApp groups are revealing. WhatsApp groups have become important tools for political parties and for populists in particular. The groups are used to share political messages among young FvD militants and even to suggest a direct line between Baudet and his sympathizers. The closed spaces of those groups not only enable so-called echo chambers, but they also facilitate more intimate conversations among party members and sympathizers as well as functioning as a teaching environment for new recruits.

      As a result of the more informal and private nature of such groups, participants tend to lower their guard. Those conversations, when made public, can become highly explosive scandals. The FvD experienced this first-hand in April this year when a group of young party militants leaked a series of racist, radical-right memes and posts that were posted on the party’s official WhatsApp groups. They did this after their concerns remained unanswered by the leaders of the youth division and the party elite.

      The whistleblowers categorized the communication in those groups as “expressions that correspond to authoritarian, fascist and/or National Socialist ideas, including anti-Semitism, homophobia and racist imperialism.” In short, the posts showed the integration of the members in the global new right culture. The media backlash was substantial, but the party, even though it called the discourse “disgusting,” refused to apologize. 

      Surveillance Culture

      This summer, the Dutch newspaper de Volkskrant asked this author to analyze another 900 WhatsApp messages of the FvD’s youth divisions. Those new chats were collected after the media storm caused by the first leak and illustrate the impact of earlier leaks. Concretely, we see how members of the WhatsApp group act as if they are being watched by mainstream media like de Volkskrant or the NRC. 

      Moderators help members to imagine surveillance and to self-surveil. Party member Iem Al Biyati, for instance, explains how members should interact in the WhatsApp group: “Place yourself in the position of a journalist before you post edgy memes. You know very well how everything can be framed, so don’t open up that space.” In the literature, this is called imagined surveillance: moderators imagine “the scrutiny that could take place … and may engender future risks” for the party and act accordingly. As a result, a culture of (self-)surveillance is installed within the group chat. Not only the moderators but also regular members intervene when somebody posts something that can create bad optics.

      Why is this important? The interventions and the non-interventions of moderators and members help us understand what the party and its members understand as acceptable discourse within both the party itself and society at large. It also allows us to understand the reception and appropriation of the discourse of the party elite by the militants and staffers. This is especially relevant when the party elite regularly claims to be misunderstood by the (left-wing) mass media and academia. And, lastly and maybe most importantly in the context of this article, it allows us to assess the impact of mass media hype on the discourse among party members.

      Moderation policies in the WhatsApp group affect those topics that can connect the party to national socialism, Nazism and, in particular, anti-Semitism. Explicit anti-Semitism, explicit racism or incitement to violence are (sometimes) moderated. Any association with those topics has the potential to destroy the metapolitical construction of the party and push it out of the Overton window. Despite this surveillance culture, we see that members are still very explicit in their aversion toward LGBTQ+ people, migrants and migration, and the left. The analysis that Dutch identity has been emptied and is now filled with “transgenderism” in an attempt to destroy the nation passes without moderation. The framing of criminals as mainly “non-boreals” is not moderated, indicating that the controversy the media has created around Baudet’s use of the term didn’t succeed in harming the party. 

      A similar pattern is visible after mainstream media claimed that Baudet questioned the role of working women, as well as the availability of euthanasia and abortion in his review of Houellebecq’s book. Baudet himself claimed that his words were taken out of context, but in the WhatsApp group, the members, including the moderators, were enthusiastic, responding with “It was about time,” “nice!,” “he is just a great thinker, who thinks things through and puts them up for debate. Very well done! Proud of Cherry.” These takes were not only similar to what the mainstream media read in Baudet’s interventions, but in many cases, this back-facing discourse was far more radical than what Baudet explicitly stated or what the media made of it. Mainstream media reporting didn’t have an impact on the reception of Baudet’s words among peers.

      Triggering Outsiders

      Already in the 1990s, J.B. Thompson stressed that the study of ideology should not only look at the original text, but also at the transmission, construction, reception and appropriation of ideological discourse. From the FvD’s WhatsApp messages, we see how the party’s ideology is shaped in the interaction between the members of the WhatsApp group, the official party discourse and mass media reporting. 

      The moderation policies in the WhatsApp groups are partially informed by previous media attention. An earlier WhatsApp scandal created a surveillance culture that steers the militants away from damaging scandals. But this surveillance culture is rarely legitimized in terms of the party and its ideology. The need for self-surveillance is advocated to avoid what the journalists, in the words of another moderator, can use it to “frame” the party. 

      The imagined surveillance does not seem to affect the uptake of Baudet’s discourse by the militants and staffers in the WhatsApp groups. Mass media hypes that avoid tackling the larger ideology of the party contribute to the metapolitical character of the discourse. They help to establish a radical discourse that avoids explicit connotations with neo-Nazism, anti-Semitism and fascism. At the same time, we see that mass media reporting hardly affects the ideological core conviction of its members. With the exception of explicit or so-called “ironic” racism, anti-Semitism and references to Nazism, militants and moderators in the Young Forum for Democracy WhatsApp groups amplify Baudet’s discourse even when they think that they are being watched.

      The word “boreal” has been used in over 100 WhatsApp messages. Baudet clearly has succeeded in introducing the term and establishing a strategic ambivalence concerning its meaning. The militants clearly understand the strategic potential of the ambivalent meaning, which now functions as an identity emblem in the group. It is clear that when media hypes fail to sketch the bigger ideological picture, the words and sentences that are extrapolated from of Thierry Baudet’s discourse become badges of honor because they have succeeded in triggering the outsiders without causing bad optics. 

      *[Fair Observer is a media partner of the Centre for Analysis of the Radical Right.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      Lindsey Graham’s Campaign Falls Below the Political Poverty Level

      by

      Senator Lindsey Graham, the archetypal Southerner, has throughout the 21st century been regarded as a pillar of the Republican establishment in the US. His talent with the media has also made him a consistent star thanks in part to his lethargic, emotionless eyes and his honey-glazed South Carolinian drawl. The media — and not just Fox News — love him for always making himself available for interviews in which he displays serious rhetorical skills in making his opinion on major issues sound as if it represents the authoritative truth.

      His Senate seat in South Carolina, which formerly belonged to Strom Thurmond, has always been deemed secure. During the four years of Donald Trump’s presidency, Graham has cleverly navigated the issues to appear independent of Trump — notably in his condemnation of Saudi despot Mohammed bin Salman — and yet totally loyal to the US president as the ultimate wielder of power. He was counting on this dual image of a man who knew how to balance an image of brave individuality with the right level of obsequiousness to power to guarantee victory in this election and others to come.

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      But this year’s senatorial election in South Carolina has produced what may be one of the major surprises of an exceptional moment in politics. Graham has now fallen behind in the polls to an African-American challenger, Democrat Jaime Harrison. The Democratic nominee has benefited from an exceptional war chest now evaluated at $57 million compared to the mere $28 million remaining for Graham in the final stretch of the campaign. By September, Harrison’s campaign had, since the beginning, raised $85 million compared to Graham’s $58 million. And as every American knows, money talks.

      In normal times, Republican politicians like Graham celebrate the fact that money talks. But as he complains about Harrison’s war chest, Graham is at least being consistent. In late 2015, when he was campaigning in the presidential primaries against a slate of Republican hopefuls that included a political outsider named Donald Trump, Graham was the one Republican who promised “to add an amendment to the Constitution curtailing money in politics.” That was a bold idea. His plan, if successful, would have prevented the Supreme Court from defending its notorious Citizens United decision establishing the principle that “corporations are people” and that “money is speech.”

      Now, Graham is worried about his own hide. The logic of fundraising has betrayed him, leading him to complain: “Where is all this money coming from? You don’t have to report it if it’s below $200. When this election is over with, I hope there will be a sitting down and finding out, ‘OK, how do we control this?’ It just seems to be an endless spiral.’”

      Here is today’s 3D definition:

      Endless spiral:

      1) A series of causes and effects that develops a dynamic of its own to escape the control of American politicians, a group of people who feel that, as the greatest nation in the history of the world, nothing should escape their control
      2) In the political system of the United States, the perennially repeated ritual of enthroning, in election after election, the same personalities, whose successful association with power derives from their skill at using the power of the media to become the name that will always prevail on a ballot

      Contextual Note

      Newsweek reports that “Graham’s team has accused his rival of trying to ‘buy a Senate seat.’” That privilege was traditionally reserved for Republicans, though Democrats in recent decades have become adept at the skill of gleaning dark money from corporate donors, which helps to explain why their politics have become indistinguishable from that of the Republican.

      Graham feels just as justified today in accusing Harrison of buying a Senate seat as he felt justified in pushing through the nomination and confirmation of Amy Coney Barrett to the Supreme Court weeks before a presidential election, after claiming in 2016 that no president should ever be allowed to fill a Supreme Court vacancy in the year of an election. Graham clearly understands how political opportunism works.

      He also understands how, in modern times, the media works concerning the idea of outsiders meddling in elections. He has decided to mobilize the Democrats’ favorite trope concerning elections. It consists of blaming evil foreigners (mostly Russians) for interfering with the integrity of electoral processes. Because this is a state election, Graham’s outsiders needn’t be a foreign power but simply masked interlopers from other states.

      Though the mysterious donors remain unidentified, their characteristics can be surmised. Just as establishment Democrats draw conclusions about foreign interference on the basis of their suspicion that certain actions bear “all the earmarks of a classic Russian information operation,” Graham sees a cabal of out-of-state Democrats undermining his hopes for reelection. Vox quotes Graham, who appears literally shocked: “He also shared a statement outlining what were described as ‘shocking numbers from Jaime Harrison’s record-setting fundraising haul,’ describing the money as coming from ‘liberal out-of-state donors angered by Sen. Graham’s support of Justice Amy Coney Barrett.’”

      At least Senator Graham is comforted by the fact that he is a true conservative in a truly conservative state. “National Democrats will invest more than $100 million of out-of-state money to buy the race, but the voters of South Carolina know a liberal Democrat when they see one,” Graham’s campaign spokesman said earlier this month. Liberals have never been welcome in the Deep South.

      Historical Note

      Thanks to his skill with the media, Lindsey Graham has become a fixture of US politics. He established himself as a symbol of continuity in the culture of the formerly Confederate South. At the same time, he has successfully avoided appearing simply as a caricature of the traditional Southern politician committed to rural values, historical nostalgia and deeply ingrained racism. Throughout his career, he has understood how to appeal to his peers in both parties while maintaining his own staunchly conservative identity focused primarily on an aggressive militaristic stance.

      In 2002, Graham seized the opportunity of running for the Senate seat that became available at the retirement of the iconic racist and former Dixiecrat presidential candidate, later turned Republican, Strom Thurmond. Senator Thurmond had held onto his Senate seat for 48 years. Graham knew that with the right PR and the unrelenting support of Fox News, he would most likely be poised to demonstrate a similar longevity.

      Embed from Getty Images

      His African-American opponent, Jaime Harrison, is now unexpectedly threatening Graham’s political longevity. Who could have imagined a black man occupying Thurmond’s seat in the Senate? Harrison understood that Graham’s Senate seat was very secure, if not beyond reach. Harrison has expressed his own surprise: “I got into this race because I knew I had a shot, but not in my wildest dreams did I imagine a campaign growing like this campaign has grown.”

      In a statement like this, Harrison demonstrates his own mastery of the art of electoral rhetoric. It would have been more honest and accurate to say: Not in my wildest dreams did I imagine the funding of my campaign growing like this funding has grown.

      It wasn’t the campaign that grew, but the amount of cash in his coffers. Although he may not want to admit it, Harrison too knows that money talks.

      *[In the age of Oscar Wilde and Mark Twain, another American wit, the journalist Ambrose Bierce, produced a series of satirical definitions of commonly used terms, throwing light on their hidden meanings in real discourse. Bierce eventually collected and published them as a book, The Devil’s Dictionary, in 1911. We have shamelessly appropriated his title in the interest of continuing his wholesome pedagogical effort to enlighten generations of readers of the news. Read more of The Daily Devil’s Dictionary on Fair Observer.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      in World Politics

      What the US Election Means for the Liberal World Order

      by

      In 1992, Francis Fukuyama published his controversial best-seller, “The End of History and the Last Man,” arguing that liberal democracy is the final form of government for all nations. Almost three decades later, G. John Ikenberry, one of the most influential theorists of liberal internationalism today, in “A World Safe for Democracy” suggests that the liberal world order, if reformed and reimagined, remains possibly the best “international space” for democracies to flourish and prosper. After all, reasons Ikenberry, what do its illiberal challengers like China or Russia have to offer?

      Apart from outside challengers, the liberal international order’s project is threatened from the inside as well. In fact, both populist parties and technocracies in a variety of forms and shapes represent a growing threat not only to the rule of law, party politics and parliamentary democracy, but to the international order tout court. Ikenberry considers the COVID-19 pandemic as the moment possibly marking the end of the liberal world order, specifically the spring of 2020, “when the United States and its allies, facing the gravest public health threat and economic catastrophe of the postwar era, could not even agree on a simple communiqué of common cause.”

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      However, Ikenberry admits that “the chaos of the coronavirus pandemic engulfing the world these days is only exposing and accelerating what was already happening for years.” As the COVID-19 pandemic risks to mark the end of the world liberal order, will the upcoming US election represent the last call for the existing system or what still remains of it?

      A Brief History of the Liberal World Order

      The liberal world order was forged in the aftermath of the Second World War upon a set of principles governing the international system. Based on the leadership of the United States and exerted through five core institutions — the UN, the International Monetary Fund, the World Bank, the World Trade Organization and NATO — with all its limits and weaknesses, granted economic development and security to a significant part of the world during the Cold War. Free market societies, supported by strong welfare policies, produced a long-term yet fragile balance between instances of economic competition, social inclusion and cohesion.

      The dynamic worked well until the 1980s, when the foresightedness of preserving such a fragile balance gradually vanished. Liberal premises (equality of opportunities) and liberal promises (a more equal, peaceful and wealthy world) have been subverted by neoliberal politics and economic ideological positions, regressive and anti-progressivist in nature.

      Today, a neoliberal world order has almost replaced the liberal one, bringing with it the opening of the markets through economic privatization, financialization and deregulation that results in national governments unable to shield citizens from social inequality deriving from unregulated globalization. Neoliberal politics and technocracies, often by taking advantage of emergencies and crises, have produced financial bubbles and rising economic inequality. This has taken place in light of an abstract intellectual orthodoxy, often reduced in opening international markets even if detrimental to social order, as argued, among others, by Joseph Stiglitz.

      These days, the majority of the mass media points to radical-right populism and nationalism as the main threat to liberal democracy and its “international space.” In fact, the mainstreaming of the radical right has become an international phenomenon, with radical-right and nationalist parties experiencing growing electoral support among the middle classes globally. Yet Donald Trump, Matteo Salvini, Marine Le Pen & Co are not the only threat: A new balance between state sovereignty and the coordinative action of international institutions is paramount to saving the international liberal order.

      If we want liberal democracies to escape a Scylla and Charybdis’ kind of dilemma, such as having to choose between the trivialization of politics proposed by populists or the gray hyper-complexity of technocratic governance, it is key to point out elements of convergence, different from the status quo and envisioning a general interest — not the sum of particular interests — to change non-cooperative behavior.

      Everything’s Not Lost

      From abandoning the World Health Organization (WHO) in the middle of a global pandemic to the signing of the Abraham Accords and openly flirting with right-wing extremists and white supremacists like the Proud Boys or QAnon adherents, President Donald Trump’s radical and populist rule has given up on multilateralism for a chaotic and opportunistic unilateralism. Trump has galvanized radical and far-right nationalist and populist parties worldwide, while his administration’s lack of interest in multilateral governance, in times of increasingly global nature of the issues policymakers are called to deal with, has implied both the weakening of the international order and the risk of handing it over to authoritarian challengers.

      Paradoxically, some of those challengers, particularly China, have now even recognized that international institutions and organizations such as the WHO, with all their shortcomings, do have a comparative advantage in confronting global trends such as pandemics, climate change or large-scale migration.

      However, on the other side of the Atlantic, old historic allies, in particular Germany, have not given up on the possibility to resume multilateralism with the US, as recently argued, among others, by Max Bergmann on Social Europe and Peter Wittig in Foreign Affairs. While the Trump administration jeopardized decades of liberal international order, transatlantic relations and multilateralism, Germany kept fighting to keep it alive. Germany’s Zivilmacht — civilian power, to use Hanns Maull’s formulation — even if often expressed internationally in geoeconomic terms, with key business partnerships established with China or Russia, has never allowed business interests to undermine its regional and international commitments.

      Embed from Getty Images

      Chancellor Angela Merkel has demonstrated leadership in the recent poisoning of Alexei Navalny, Russia’s key opposition figure, or when forced to act unilaterally during the 2015 refugee crisis, providing leadership by example to reluctant EU member states despite being heavily criticized at home, or in the case of the €750-billion ($821-billion) EU recovery fund, produced in close partnership with France. These crises made Angela Merkel the most trusted leader worldwide (and, for the time being, without a political heir), holding that spot since 2017, when Trump succeeded Barack Obama as US president, according to PEW research surveys. This trust was even more confirmed during the COVID-19 pandemic, with Germany’s leadership considered most favorably in relation to the US, France, China, UK and Russia.

      As we await the 2020 US presidential election, we should not forget one lesson: In a globalized world, crises can be unique occasions to rediscover the mistreated virtues of multilateralism and collective decision-making. A victory for Donald Trump next week would translate into a coup de grace for the liberal world order, as countries as Germany will not be able to take on America’s role as global leader, in particular if other European Union member states are neither able nor willing to join their efforts.

      If Joe Biden enters the Oval Office next January, there is a chance for the liberal system to survive, but it would require both bold vision and reforms, as suggested by Ikenberry. However, if globalization keeps increasing financialization and deregulation, only a simulacrum of the liberal world order will remain.

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More