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    American Democracy: We Have Misread the Signs of the Coming Storm

    The January 6 storming of the US Capitol by supporters of President Donald Trump in an attempt to overturn the results of the 2020 election has left many of us pondering the future of democracy in the United States. The symbol of American democracy withstood the onslaught this time, but the question remains whether the rule of law, free elections and a free press will prevail, or whether the country will succumb to the whims of mob rule and authoritarianism? The outcome of the second impeachment trial of former President Trump on charges of insurrection will shape the answer to that question.

    We have watched the rise of authoritarianism in Poland, Hungary, Brazil and other former democratic regimes, assuming that our institutions and our Constitution were too strong to be compromised by right-wing populist movements. Looking back over the past five decades, it is clear we missed or misread the signs of the coming storm.

    Will American Democracy Perish Like Rome’s?

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    Beginning with Richard Nixon’s “Southern strategy,” to Ronald Reagan’s “government is the problem,” to the acceleration of neoliberalism and globalization under Bill Clinton and George W. Bush, to the rise of the Tea Party during the Obama administration, the threads of extremism were being woven into the tapestry that Trump donned in 2016. This underlying malaise became the core of the movement that erupted in insurrection on Capitol Hill.

    Knowing the history of its evolution does not explain why the passions associated with each of these threads created a violent revolt. One author who was particularly prescient on this question is Eric Hoffer, sometimes called the working man’s philosopher. Writing not from the ivory tower of an elitist, but from his working-class background, in 1951, he articulated in “The True Believer” what has been described as the best analysis of the origins of fanatical or extremist movements. Two points are particularly salient in understanding Trumpism and today’s political environment.  

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    First, Hoffer writes, “though hatred is a convenient instrument for mobilizing a community for defense, it does not, in the long run, come cheap. We pay for it by losing all or many of the values we have set out.” The language of the extreme right has become more vitriolic as individuals become caught in the information vortex of social media. In the echo chambers on the internet, ideas become overwhelmed by angry rhetoric demonizing those who have legitimate differences on issues.

    The vocabulary of dissent becomes more hateful, a rigid us-versus-them construct is formed, and a collective narcissism fed by a narcissistic leader emerges based on a sense of aggrievement. Differences become reasons for a “war” or a “battle” to reclaim control of the future so that it will resemble the past. The language of war cheapens the values of democracy, which, while encouraging passionate stances on issues, requires resolution through thoughtful and respectful dialogue and the rule of law.

    The language for fomenting an insurrection has been there for all to read prior to the emergence of Trump as president, but as a nation, America ignored the warning signs, content that the future would advance securely without addressing the social fractures of its past. After all, we have been reassured by Francis Fukuyama that we are at the end of history. What we seem to ignore — what Hoffer recognized in 1951 — is that a leader with authoritarian tendencies can give shape to an insurrection movement by stoking the seething discontent and perceived injustices of the past, a leader with clearly definable traits. Hoffer’s enumeration of the required traits of such a leader is chilling for it describes Trump so clearly:

    “Exceptional intelligence, noble character and originality seem neither indispensable nor perhaps desirable. The main requirements seem to be: audacity and a joy in defiance; an iron will; a fanatical conviction that he is in possession of the one and only truth; faith in his destiny and luck; a capacity for passionate hatred; contempt for the present; a cunning estimate of human nature; a delight in symbols (spectacles and ceremonials); unbounded brazenness which finds expression in a disregard of consistency and fairness; a recognition that the innermost craving of a following is for communion and that there can never be too much of it.”

    Given what we know about President Trump’s character and leadership style and compare it to Hoffer’s list, his role in encouraging, throughout his time in office, what finally transpired on January 6 is not surprising — nor should his unprecedented second impeachment be. Now the challenge to secure a resilient democracy is to learn from our recent history. The outcome of the impeachment trial and the Republicans’ subsequent behavior will determine the resolve of our political system to thwart authoritarian passion. Democracy requires a Republican Party grounded in principles and policy rather than one guided by personalities, conspiracies and seditious impulses. 

    More broadly, how do we transform groups with collective narcissistic mentalities into proponents of deliberative democratic action? How do we stay alert to the ascent of autocratic leaders with the character flaws Hoffer has enumerated? If we do not address these two questions, the ashes of the Capitol Holl insurrection will be the foundation for future mass movements of violent political disruption. Maintaining a vibrant democracy in the United States requires vigilance and the recognition that exceptionalism does not make us invulnerable to the autocratic impulses of our past.

    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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    Trumpism After Trump: The Wrong Person at the Right Time?

    A few days before the Senate was due to vote on whether to proceed with the second impeachment trial of former President Donald Trump on charges of inciting insurrection, an article in The Washington Post’s opinion pages boldly proclaimed that “Trumpism is American fascism.” Equating the Trump phenomenon with fascism is nothing new. The comparison started with his election in 2016, feeding a cottage industry over the next four years. At the time, most academic experts on fascism vehemently disagreed. In August 2020, for instance, a prominent Georgetown University historian raised the rhetorical question, “How fascist is President Trump?” The response followed, stante pede: “Not that much.”

    The arguably most important reason for dismissing the fascist charge was that scholars of fascism did not want to contribute to what Gavriel D. Rosenfeld has called “symbolic inflation” — the fact that invoking Adolf Hitler has led to a process where the “value of ‘Hitler’ as an admonitory signifier has become progressively devalued over time.” Examples abound. Jörg Haider, for instance, the leader of the Austrian Freedom Party (FPÖ) who propelled it to international prominence in the 1990s, was routinely associated with Hitler.

    How Do You Tell an Authoritarian From a Fascist These Days?

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    It was only in the aftermath of the assault on the US Capitol that one of the most eminent contemporary scholars of fascism, Columbia University historian Robert Paxton, came out to state that “Trump’s incitement of the invasion of the Capitol … removes my objection to the fascist label. His open encouragement of civic violence to overturn an election crosses a red line. The label now seems not just acceptable but necessary.”

    A Diagnosis of Decline

    Behind this reassessment of Trump(ism) is the fact that those who invaded the Capitol on January 6 had no qualms about engaging in violent actions. In fact, by now, it has become obvious that many of the insurgents considered violence a perfectly acceptable means to advance their agenda. The Proud Boys — recently labeled a neo-fascist terrorist group by the Canadian government — add a whiff of squadrismo to the mix. The squadristi (this picture is taken at the Foro Italico, a piazza in front of the Olympic stadium in Rome, depicting an armed squad heading out for a punitive expedition) were Benito Mussolini’s armed goons routinely swarming out to the countryside where they terrorized socialists and trade union leaders.

    Squadrismo was informed by a “palingenetic vision of politics” that was also at the heart of Mussolini’s version of totalitarianism. The term was originally coined and developed by Roger Griffin, another leading expert on fascism. Griffin defines fascism as a palingenetic form of populist ultranationalism, where “palingenetic” refers to the myth of rebirth, revival and regeneration provoked by a profound sense of decline, decay and decadence. It follows that fascism is revolutionary and, thus, by definition, the opposite of conservatism. The last thing fascists are interested in is defending and preserving the status quo.

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    From this perspective, there can be no doubt that Trumpism has certain affinities to fascism, to put it cautiously. The very slogan that informed Trump’s 2016 campaign, “Make America Great Again,” reflects the palingenetic spirit of fascism. It serves both as a diagnosis and a promise. A year ago, New York Times columnist Ross Douthat gave a sense of how the diagnosis might go. In his view, the United States, if not the whole Western world, suffers from decadence, manifested by “forms of economic stagnation, institutional sclerosis, and cultural repetition at a high stage of wealth and technological proficiency and civilizational development.”

    There undoubtedly is much truth to this diagnosis. In fact, a Pew survey from early 2019 revealed that a significant majority of the American public shared this view. When asked about their expectations 30 years into the future, a majority thought that the United States would lose importance on the world stage; that the country would be saddled with a huge national debt; and that socioeconomic inequality would be even higher than at the moment. At the same time, the vast majority of respondents had little confidence in the capability of the country’s elected officials to meet these challenges. In fact, more than half of respondents thought that “Washington” had a “negative impact” on finding solutions to the country’s major problems.

    Various studies from 2020 provide further confirmation of the perception of decline. A Brookings Institution preview of the results of the 2020 Census, for instance, painted a picture of stagnation, both in terms of population growth and mobility. A U.S.News analysis of the most recent findings of its annual country rankings found widespread skepticism that more than three years of Trump had made the country “great again.” In fact, compared to the previous year, more Americans thought the US was corrupt: at 31%, a 5% increase on 2019. At the same time, the number of Americans who thought their country was “trustworthy” declined from 61% in 2019 to 55% in 2020.

    Finally, according to a Pew study from early 2020, most American Christians have come to believe that their religion has lost, and continues to lose, influence in American life. Worse still, most also believe that there is a fundamental “tension between their beliefs and the mainstream culture.” This is particularly galling given the fact that at one time in the not-so-distant past, Christian culture was mainstream culture. Not for nothing, in 2016 and 2020, (white) evangelicals voted overwhelmingly for Trump.

    Something Like Fascism

    Diagnosis, however, is relatively easy. Coming up with a genuine remedy is a fundamentally different issue, provided it goes beyond trite platitudes couched in catchy sloganeering epitomized by Trump’s MAGA campaign. “Make America Great Again” is one of these slogans that sound good but are fundamentally meaningless in the true sense of the word. As such, it is part of the new type of “simulative politics” characteristic of contemporary Western-style democracy, a politics staged as an organized spectacle, the “embodiment of a reality style of politics,” as Douthat puts it, by a president who was “performing a drama that doesn’t necessarily have strong correlates in the real world.” All of this makes Trump a “cartoonish imitation of something like fascism,” a “weird, internet-enabled simulacrum of fascism.”

    The carnivalesque mise en scène of the storming of the Capitol — a pastiche of the storming of the Bastille on July 14, 1789, itself a symbolic act given there were only seven prisoners held in the fortress — lends some credence to Douthat’s interpretation. Exemplary here is the “almost-farcical” case of “Elizabeth from Knoxville” who thought she would take part in a revolution only to get Maced (and complain bitterly about it). The farce, of course, goes only so far, given the very real violence resulting in material destruction and the loss of life. It is at this point that the simulacrum turns into reality, exposing the potential of genuine fascism hiding behind the ludicrousness and absurdity of the last days of Trump.

    Embed from Getty Images

    Trumps’ departure has not diminished the potential. Quite the contrary: His ignominious exit has added new fuel to the anger and resentment among many Americans that propelled Trump to the presidency in the first place and has done nothing to assuage diffuse political disenchantment or weaken latent authoritarian inclinations. In fact, an authoritative empirical study from June 2020 found a “substantial minority” of Americans being open to “authoritarian alternatives.” In late 2019, around a quarter of US survey respondents expressed support for a strong leader “who doesn’t have to bother with Congress or elections.” Overall, it concluded that between a “quarter and a third of the American public flirt with the idea that an alternative to democracy would be a good thing.”

    The study does not disaggregate the results along color lines. It stands to reason, however, that a majority of those yearning for a strong leader are white voters, the very same voters who constituted the bulk of Trump’s loyal supporters. White Americans have always considered themselves the only true embodiment of the nation, rooted in a white Anglo-Saxon Protestant heritage, which was only gradually extended to Europeans of other Christian faiths. In fact, for much of the 19th century, Catholic immigrants from Ireland, Germany and Italy were considered less white than Americans of Anglo-Saxon stock and, as a result, subject to discrimination.

    Over the past several years, the universe of white American identity and pride has come crashing down. For one, as numerous projections have pointed out, by 2045, white Americans will have become a minority in what they see as “their own country.” The result has been both growing white “racial anxiety” and the beginnings of a sociocultural and sociopolitical backlash against the rise of visible minorities, reflected in the support and vote for Trump. Secondly, there is the seemingly inexorable decline of Christianity’s influence in American society. Over the past few decades, American Christians, and particularly white American Christians, have progressively lost their “cultural dominance” and, with it, the assumption, as the editor of a prominent Christian news outlet put it, “that people are like us and people understand us, and people accept us.”

    Finally, there is the notion that the United States is the greatest country in the world and, therefore, predestined and entitled to assume the leadership of the Western world. This was certainly true in the postwar period, given the essential threat posed by the Soviet Union. Today, it is a rather iffy proposition, as the skepticism of a majority of the American public about the country’s position in the world clearly shows.

    The Trump years have severely tarnished the American image among the country’s key allies. The trade war with China exposed American weaknesses in the face of a new challenge to its supremacy. The pandemic, and particularly the way it was handled, only made things worse. In late 2020, a mere quarter of the German population and around a third of the French had a favorable view of the United States. In the UK, traditionally America’s closest ally in Europe, only around 40% saw the US in a favorable light.

    Fertile Ground

    If there has ever been fertile ground in the United States for the kind of palingenetic form of populist ultranationalism Griffin has identified as the core of fascism, it is now. Fertile ground, however, is not enough. It takes the right enabler to translate the mixture of anxiety, resentment, political disenchantment, the flirting with authoritarian alternatives and the yearning for revival and the reestablishment of the “natural order” into political action. Trump might have appealed to some of these sentiments. However, in the end, the combination of egocentric narcissism and mental slothfulness assured that he would never amount to more than a cheap pastiche of the likes of Italy’s Silvio Berlusconi.

    Embed from Getty Images

    This is not to say that Trump was nothing but a fleeting moment in contemporary American politics. Quite the opposite. Trump might have been the wrong person at the right time. His impact, however, is enduring. It is reflected most prominently in the direction large parts of the Republican Party have taken. Whereas in the not-so-distant past Republicans championed various culture-war causes, from opposition to abortion and same-sex marriage to the promotion of school prayers, today, a large number of Republican officials on the federal, state and local levels have adopted positions that lean in the direction of Trump-style subversion of the American democratic system. As Chris Hayes has recently put it in the pages of The Atlantic, the fight these days between Democrats and Republicans is less about policy, where under the impact of COVID-19 “the gaps are narrowing. It’s about whether the United States will live up to the promise of democracy — and on that crucial question, we’ve rarely been so divided.”

    Even after the shock of January 6, Republican officials continue to feed into the politics of anger and resentment that was at the heart of the assault on Congress. Yesterday, as the Senate voted to proceed with Trump’s impeachment 56-44, just six Republicans joined their Democratic colleagues in the move to condemn the president’s role in inciting an unprecedented domestic assault on American democracy. With 17 Republican votes needed to impeach Donald Trump, a reckoning is unlikely.

    The temptation to harvest white resentment for individual gain is too strong and, with it, the temptation to follow the lure of some form of post-fascist fascism, American-style. In 1935, Sinclair Lewis published a novel with the provocative title, “It Can’t Happen Here.” Lewis, of course, thought fascism was a possibility, even in the United States. It might be a good idea to give his book a second look.

    *[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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    America Is Not Done Yet

    Some of us have known for a long time that eventually the rest of the world would catch up with the lies at the core of America’s notion of itself. That we would be found out, exposed. Well, here we are. After decades of selling “democracy” at the point of a gun in other people’s lands, America’s capital city was secured by those same guns in order to ensure the “peaceful” transfer of power. All those guns were likely made in America.

    For a moment, watching Trump skulk out of the presidency to the tune of a 21-gun salute that he ordered for himself was too poetic not to enjoy. Then, it fell quickly to the new president, Joe Biden, to pick up the pieces of a nation in turmoil. Every commentator and pundit, including me, has a long list of what is wrong and a shorter list of how to make it right. So much was wrong before Trump, and four years of Trump and his cabal have made so much that was wrong so much worse.

    Will American Democracy Perish Like Rome’s?

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    President Biden has one big immediate advantage going forward — he is not Trump. And for a nation watching its soul die a little more each day amid the pandemic, just having a national leader with a heart that beats and a moral compass that projects empathy and understanding will lift the nation on its own for a little while. To sustain the advantage, Biden will have to prove that he and his administration can deliver a national plan for confronting the pandemic.

    The sad truth is that Americans, lots of them, have done their part to make the nation what it looks like today. I cannot help but remember all those unmasked boobs who shouted about their freedom as they took away mine, all those callous young people who thought “their” party would be just fine and then went home to spread disease and death to loved ones and anyone else who got in their way, and all the people who still don’t want to pay those “essential” workers a living wage after seeing what they did for us every time we made it to the grocery store or put out the trash.

    America Is Not Done

    The nation is not done with its turmoil, not by a long shot. The allure of “normal” can be a prescription for a return to normal. However, what was normal to the fortunate can never again be allowed to overwhelm the reality for so many for whom “normal” is defined by poverty, racism, poor education, substandard housing and limited access to limited health care. If you are comfortable with that normal for so many, you are likely to continue to be unmoved by the image of hungry children on your next journey to the spa, country club or suburban church.

    It was easy to be hopeful for a day as a beautifully choreographed presidential inauguration unfolded. On January 20, President Biden gave a galvanizing inauguration address and then immediately set to work undoing the symbols of as much of Trump as he could touch with the stroke of a pen. But, amid the pomp and celebration, here we are again, where we have been so many times before — seeking unity, seeking a moral response and seeking justice.

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    Every “renewal,” almost every protest march, and almost every Martin Luther King Day, someone reminds the nation that “a journey of a thousand miles begins with a single step.” Now, yet one more time, America is beginning the long journey with that first single step. How come we have to do this over and over again? What about the steps that follow if the journey is ever to be completed? It remains so disheartening that Americans need to take that first step again in the fight for a nation that is finally unchained from the fundamental lies that stain its collective soul.

    Some of these lies are old lies, some are as new as yesterday. America is a shining beacon on some hill to some because it has loudly proclaimed itself to be. America is the world’s last best hope to some but only because it has loudly proclaimed itself to be. And Americans have always been ready to indiscriminately kill others for our nation’s honor or cause, without ever making the connection between them and us.

    While this discussion needs to be about more than systemic racism and racial justice, the homegrown lies about race in America are so profound and so undermine any moral high ground that those lies have to be collectively addressed before addressing any of the other lies will be taken seriously by those who understand the pernicious impact of the lies. When all is said and done, white Americans can only be freed from the burden of the lies by moving far beyond their continued repetition.

    Racial Reckoning

    Much will be said in the months ahead about “reckonings” in both the racial context and the accountability context. Racial reckoning has long been a subject of fierce debate in America, and now, with pandemic negligence, corruption and insurrection leading a parade of official misconduct, accountability will need to be reckoned with as well. Centuries of failed racial reckoning can serve as a guide to the difficulty of national reckoning in any context. Lies have been allowed to overshadow history when repeated over and over again, when believing them seems so much easier than confronting them.

    While it is hard to define a formula for success, reckoning is not a process — it is an end result. The journey to reckoning is the hard part, with racial reckoning and accountability among the most difficult journeys to complete. While neither may require the full journey of a thousand miles to be achieved, neither will ever be achieved after only one step and a few more to follow.

    To escape the past, Americans have to seize the present moment and finally take something more than those first steps on the long journey forward. It would be a good start to simply commit ourselves to the truth.

    *[A version of this article was co-published on the author’s blog, Hard Left Turn.]

    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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    Conspiracy Pushers: QAnon’s Radical Unreality

    “Where we go one, we go all.” This tagline from the now infamous QAnon conspiracy has been seared into our hive minds since the insurrectionist events of January 6 on Capitol Hill. The question now becomes, where do Q’s followers go from here? Their “coming storm” prophesied that Donald Trump would seize power, overthrow the deep state and arrest a cabal of Satan-worshipping, pedophilic Democrats. Luckily for everyone else, this storm was little more than an afternoon drizzle. However, the threat from these conspiracies remains.

    Flashpoint America: What the Hell Is Happening?

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    Much has been written about the radicalization of QAnon adherents since the coup attempt, and there is an available body of work for anyone brave enough to wade into this conspiracy pool. There have also been extensive follow-up attempts to dissect the QAnon mindset since President Biden’s inauguration, given Donald Trump’s failure to deliver on the promises made by Q.

    Turbulence Ahead

    While some are taking a certain satisfaction in watching the QAnon worldview crumble, the situation is poised to grow even more complex. This presents an even deeper challenge to the long-term social and political health of the United States. Observers who are commenting on the disillusionment of QAnon communities now that Biden’s presidency has become a reality are missing the point, since reality was never the point to begin with. The point has always been escapism — absconding into a world of fan fiction where the entanglements of our political and economic lives can be distilled down to memes, anonymous “transmissions” and a binary choice between good and evil, filled with legions of heroes and villains. None of this will be abandoned any time soon, let alone gracefully.

    Embed from Getty Images

    Because of this, there is deep turbulence ahead, namely what to do with potentially millions of people who now adhere to an untethered ideology. These digital communities are not going to vanish, nor are they simply going to recognize the absurdity of their ways and come back to the mainstream. Doing so would undermine the investment they have made in the conspiracy that has consumed them, forcing them to acknowledge that their estrangement from family, friends and colleagues is actually of their own making. There is also another dimension, one that goes even deeper. Letting go of the conspiracy and admitting that their beliefs are misplaced is to also acknowledge that they allowed themselves to be deceived and manipulated.

    Having this expectation is a heavy lift and one that cannot be expected without programs or mechanisms that support personal disengagement. Arab countries battling extremism have pioneered these kinds of deradicalization programs and have been running them for years. Unfortunately, programs like this that are currently available in the US do not exist on the scale needed to be effective. What we are left with is much more rudimentary and reactive, allowing us to only assess the pathways these individuals are taking and how their digital communities are supporting their radicalization.

    There are five main QAnon archetypes currently in play. Each has a role in either disrupting or scaling the radicalization behind the next version of the conspiracy. The first group are those who can be reached. These will be individuals who understand they unwittingly fell into something and are looking for a way back to their lives pre-QAnon with a minimal amount of embarrassment. The second group are those still consuming the conspiracy but who are negotiating their belief system within it as Biden settles into his presidency. The cracks have started to form for these individuals, and it could go one of two ways: Either they are reached and brought back into normative political and social life or they will evolve in the direction of the new conspiracy.

    The third group are the enablers who are still committed to trafficking in conspiracy regardless of the form it might be taking. They are the content creators, communicators, logistical planners and recruiters. They have influence within their digital communities, which they will protect by espousing whatever version of the conspiracy keeps them most relevant.

    The fourth group are the ideological drivers of the conspiracy, those not only with the most followers and content but those capable of articulating the most radical aspects of the conspiracy. Many of the previous ideological leaders of QAnon have dropped out due to a loss of legitimacy within these digital communities. But in doing so, they have left behind a vacuum. This space is now being filled by opportunists who need to make even more outlandish claims as a way of establishing their bona fides to the millions of followers looking for what comes next, accelerating the potential for radicalization.

    Turn to Anger

    The fifth group is the most worrisome and where intelligence gatherers and federal law enforcement will need to be most focused. These are individuals who recognize the conspiracy was a lie, but still maintain all of their underlying resentments, specifically white grievance. This will turn to anger, which can be easily exploited, not just because they realize QAnon was a lie, but because they believe they were abandoned by the same politicians who told them the election was stolen. These individuals will be looking for new digital communities that are less keen on fan fiction and more prone to direct action as a way of exercising their grievances. They will be prime targets for white supremacist groups and militias who are looking to recruit, plan and engage in violent action. The recalibration of these relationships is already ongoing.

    Believing the followers of QAnon have lost faith in the conspiracy in any meaningful way is naive. Their reality is flexible. Spend a few minutes in any QAnon Telegram channel, and you can see that the unreality of their beliefs is only accelerating. A new conspiracy is already claiming that Trump will become president again on March 4 under a “restored republic,” which links to a belief that the US was dissolved in the 19th century. Individuals who have retreated from normative social and political life into their conspiracy-driven digital communities will continue to find ways to thrive because they have no other choice. Their emotional investment in the conspiracy has become their personal identity. This is only going to make the conspiracy more dangerous and the radicalization stronger. 

    The FBI cannot arrest its way out of this problem, nor can the tech companies be counted on to regulate their own platforms in a way that addresses the complexity of these vast challenges. While radicalization is nothing new, it is new in the American context. This is a knowledge frontier in its infancy and one we are wholly unprepared for — for all the reasons that led us to this place to begin with. If left unaddressed, we might soon find ourselves in a position where our unreality has indeed become our reality.

    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 US Democracy Still Exportable?

    On Inauguration Day 2021, the nation’s capital looked like it has just experienced a coup, not successfully survived one. Streets were blocked off, barricades were up, and armed police and National Guard were everywhere. The inauguration itself took place in front of a deliberately minimal crowd as if the authorities are somehow pulling off an inside job. These precautions were eminently sensible, given the threat of right-wing violence. And the last thing the new administration wants on its first day in office is to hold a very visible super-spreader event in the nation’s capital.

    A Perspective on America’s Imperfect Democracy

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    But it’s not a good look for American democracy when the peaceful handover of power has the appearance of a banana republic installing a tinpot dictator — or resembles the America of 1861, for that matter, when a huge security presence at Abraham Lincoln’s inauguration presaged the outbreak of civil war. The brain turns the images it receives from the eyes upside down so that we can ultimately perceive the world right side up. Our brains must now perform the task when looking at the inauguration of Joe Biden and Kamala Harris.

    Cracked Vessel

    Washington, DC, might look like a city besieged, but this day is in fact the culmination of a vigorous and successful defense of democracy. Voters have removed an autocrat from office by way of an election. The courts and state officials have prevented his attempt to perpetrate electoral fraud. Those who broke into the Capitol on January 6 are belatedly being subjected to the rule of law. And the dictator wannabe is slinking out of town with the smallest and least triumphant farewell parties imaginable. Not only did a coup not happen on January 6 to keep Trump in power, but a coup wasn’t necessary to remove Trump from power. Two cheers for democracy!

    The Biden administration has promised to repair the political damage that Trump has caused. The proposals on the domestic side, such as undoing some of the Republican Party’s voter suppression efforts, are no-brainers from a progressive standpoint. But the foreign policy recommendations around democracy promotion are not so contention-free. A promise to bring together a global Summit of Democracies, for instance, has met with considerable skepticism.

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    There is no question that American democracy has been tarnished, not only by the events of January 6 but by the entire four years of the Trump administration. As I wrote right after the 2020 election, “The democracy that Donald Trump dropped on the floor suffered a great deal from the experience. It’s going to take more than an election to put it right.”

    The events of January 6 have prompted many observers, in the United States and abroad, to declare an end to US pretensions to democracy promotion. As Emma Ashford writes in Foreign Policy: “How can anyone expect — as Joe Biden’s campaign promised — to ‘restore responsible American leadership on the world stage’ if Americans cannot even govern themselves at home? How can the United States spread democracy or act as an example for others if it barely has a functioning democracy at home? Washington’s foreign-policy elites remain committed to the preservation of a three-decade foreign policy aimed at reshaping the world in America’s image. They are far too blasé about what that image has become in 2020.”

    Of course, US democracy has always been a cracked vessel, from the limitations on the franchise that accompanied the country’s birth and the near-constant eruptions of mob violence to the deformations of executive power by practically every president. So, when Roger Cohen writes in The New York Times that the “images of the overrun Capitol will be there, for those who want to use them, to make the point that America would be best advised to avoid giving lessons in the exercise of freedom,” the natural retort would be: There have always been such images.

    From its inception, the United States has continually needed to put its own house in order. When it comes to democracy, America has always been a work in progress. Actually, over the last four years, it was a work in regress, but the point still holds. Democracy in America is not perfect. But does that mean that America’s recent slide away from democracy has disqualified it from engaging in democracy promotion?

    Exports and Brands

    Countries are always promoting something. The French want you to buy their wines. Russia hawks its oil and natural gas. South Korea lobbies on behalf of its boy bands, Saudi Arabia its Wahhabist version of Islam, India its Bollywood movies, Israel its security forces, and so on.

    Democracy might seem like just another export. And, indeed, some American promoters treat their work as if it were an extension of the US brand. They are promoting not democracy in general but American-style democracy. Consultants in Europe, for instance, have evangelized about increasing the role of private fundraising in elections, an American innovation that hitherto has not been so prominent on the continent. In other cases, the promotion of democracy has been just a cover for the projection of US power and influence, as in Iraq after the 2003 invasion or Ukraine after the Maidan revolution of 2014.

    In other words, “democracy promotion” either boils down to the promotion of the US version of democracy or the promotion of US interests, actual democracy be damned. Either way, the phrase and the program have acquired a poor reputation, particularly in their linkage to the political agenda of neoconservatives throughout the Reagan years and again under George W. Bush in the 2000s.

    As with the support of other exports like soybeans and soda pop, there’s a lot of money in democracy promotion. USAID, for instance, has a budget of a couple of billion dollars for “democracy, human rights, and governance,” which includes Elections and Political Processes, the Human Rights Grants Program, the Global Labor Program, the Disability Rights and Inclusive Development Program, and so on. Various foundations and civil society organizations also put a lot of money into the global promotion of democracy and human rights. All of this has been put at acute risk by what Trump and his followers have unleashed upon the United States, much as a sour batch of wine can send an entire wine industry down the drain.

    “Repairing the substantial damage to U.S. image in the world and regaining credibility on democracy issues will be tough and take a long time, even under the best scenario,” Michael Shifter, the president of the Inter-American Dialogue, a Washington-based study group, told the Los Angeles Times. “The problem is not so much Trump himself, but rather his enablers and those who have remained silent and been complicit in his patently antidemocratic rhetoric and behavior.”

    Embed from Getty Images

    Progressives have long pressed the United States to support labor rights overseas. If another country is throwing labor leaders into jail merely for organizing strikes, the United States should protest. If corporations are employing slave labor or child workers, the United States should sanction them. If a country is abusing its migrant laborers, Washington should say something.

    And the United States should do that even though its own record on labor rights is inconsistent at best. Sometimes US failings are connected to a lack of enforcement of rules on the books. Sometimes the rules on the books are lousy. And sometimes, as was the case in particular during the Trump years, administrations have gone out of their way to depress wages, ignore or actively worsen miserable working conditions and otherwise engage in a veritable war on labor.

    But none of that means that progressives should urge the incoming Biden administration to keep quiet about labor rights abuses overseas until it compiles a perfect record at home. Foreign and domestic policy ideally should go hand in hand. In this way, the United States can demonstrate how to repair an imperfect labor record even as it urges other countries to do the same. The same applies to other elements of the progressive agenda: access to reproductive health care, LGBTQ rights, environmental regulations. The United States has an imperfect record on every issue on the progressive agenda.

    Promoting Progressive Values Overseas

    The way out of the apparent contradiction between what the United States says for export and what it does domestically is relatively simple. Don’t do as we say; do as the world says. Focus, in other words, on international standards. All countries, including the United States, should adhere to these standards on labor, women’s rights, LGBTQ rights, environmental regulations and the like.

    So, does democracy fall into the same category as these other planks in the progressive platform? To the extent that democracy consists of protections for human rights and political rights such as freedom of speech and a free media, progressives can comfortably insist that all countries, including the United States, adhere to international standards. Let’s call this embrace of the component parts of democracy the “let a thousand trees bloom” approach, with each tree a different human right.

    The challenge comes with the “let’s plant a forest” approach. Democracy as a category can be tricky because of widely varying definitions of what the forest is exactly. Viktor Orbán insists that Hungary is a democracy, albeit an illiberal one, and so far the European Union reluctantly agrees. Brussels might grumble about certain Hungarian actions, but it hasn’t expelled the country from the EU. Plenty of Hungarian activists, however, argue that Orbán has undermined the country’s democratic institutions by compromising the independence of the judiciary and the freedom of the media, to name just two violations. So, does Hungary qualify to participate in Biden’s planned Summit of Democracies?

    Although there might be an international consensus around certain aspects of democracy as enshrined in various UN human rights conventions, there is no such agreement over democracy as a whole. Plenty of non-democratic countries have signed UN human rights agreements, for instance, but they would never presume to be invited to a Summit of Democracies. It’s not so much that we can’t see the forest for the trees. Many progressives have reservations about the forest and prefer to focus on the trees.

    One of those reservations concerns regime change. Neoconservatives, in particular, used “democracy promotion” as a cover for pursuing the collapse of governments they didn’t like. In the case of North Korea, for instance, they viewed US pressure on Pyongyang as necessary to eliminate not simply the country’s nuclear weapons but its entire political system. Ditto Iraq, Iran, Libya, Venezuela and Cuba. Such a version of democracy promotion should be off the table. It is up to the people of a country to determine their own political future. And they should be protected in their efforts to do so by international pressure to ensure that the country abides by global human rights standards.

    Over the next four years, let’s by all means work to protect all of those fragile trees at home and abroad. But let’s also take some time to define what we mean by the forest, and let’s make sure to include Black Lives Matter, Extinction Rebellion, the Occupy struggles and all the other powerful examples of grassroots democracy. The trees, after all, are part of a larger ecosystem, and they can’t prosper if the overall environment deteriorates.

    Once we have defined what we mean by democracy, American progressives should absolutely support its promotion, even as we work to improve our own political ecosystem. After all, at some point in the future, we may need to call upon the international community to help us save our democracy as well.

    *[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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    Joe Biden’s Inaugural History Lessons

    In his inaugural address, President Joe Biden endlessly insisted on the idea of “unity.” He repeated the word nine times. In the various media’s account of the event, commentators endlessly repeated a different word, one that Biden himself cited when he said: “This is our historic moment of crisis and challenge, and unity is the path forward.”

    Today’s Daily Devil’s Dictionary definition:

    Historic:

    1. An adjective that calls attention to the special status or original character of an event witnessed by the media, signifying that the event may remain in the public’s memory at some later point in history, thanks principally to the media’s insistence that the unfolding event is far more important than it may appear to any serious historian.

    2. Predictably hyperreal.
    Contextual Note

    US presidential inaugurations are predictable events. They happen every four years. Except in the case of a sitting president’s reelection to a second term, they mark a transition between two different personalities and two contrasting administrations. That fact alone will always have some minor historical significance. But the event itself is choreographed to follow essentially the same formal scenario from one administration to the next. Apart from this year’s social distancing, a reduced crowd and the wearing of masks, nothing in the event itself justifies calling Biden’s inauguration ceremony historic.

    Biden’s inauguration program contained some of the unique features required by the glitz and glamor of today’s hyperreality. Lady Gaga sang the national anthem and Jennifer Lopez offered some complimentary patriotic entertainment. There was a rap-influenced poem recited by a young female black poet, Amanda Gorman, the first-ever national youth poet laureate. But nothing about its staging or content was original or unpredictable enough to merit the epithet historic. So why did all media commentators lose themselves in using that word to describe it?

    Embed from Getty Images

    They did have one good reason, though most reporters opted to spend more time on the first-ever enthronement of a female vice president, Kamala Harris. Though an unexciting politician as her performance in the Democratic primaries revealed, Harris offers two rare attributes besides being a woman. Their combined effect adds to the sense of this being a unique moment in history. She is the daughter of two foreigners, one black (her Jamaican father) and the other Asian (her Indian mother, and Tamil, to boot). 

    Oddly, no commentators seem aware of a true historical curiosity: that of the two individuals of African heritage to have risen to the presidential or vice presidential position — Barack Obama and Harris — neither are descendants of the American slaves who constitute the core of African American ethnicity. That means, from a historical point of view, there is still a gap to be filled.

    The real reason Biden’s inauguration could be called historic was the absence of his predecessor, Donald Trump. But even that was not only predicted — by Trump himself — but also predictable, given his narcissism. The 45th president’s absence had no effect on the protocol of the event. It did, however, affect, at least unconsciously, everyone’s perception of the moment. For the first time in five and a half years, Americans had to face the odd fact that Donald Trump was no longer at the core of the news cycle.

    For 22 minutes, Biden proceeded to produce a thoroughly unhistoric speech, rife with timeless clichés rather than the timely observations one might expect from a historic moment. Biden has always preferred pompous banalités and self-plagiarism to original thought. He predictably recycled his litany of crowd-pleasing but meaningless rhetorical formulas, already devoid of sense but even more so when repeated for the thousandth time. 

    As expected, there was the eternal (and historically false): “We have never, ever, ever failed in America when we have acted together.” At least he made it slightly more compact than on all the previous occasions. He drew applause with his stale chiasmus, “We will lead not merely by the example of our power but by the power of our example,” without realizing that a witty rhetorical figure loses its quality of wit when parroted over and over again. Inauguration audiences are trained to be solemnly polite. So, predictably, applause replaced the groans that Biden’s oft-repeated trope deserved.

    The absence of a sense of true historical significance failed to deter the commentators. “A historic moment, but also a surreal one,” wrote Peter Baker in The New York Times, noting that unlike other inaugurations it “served to illustrate America’s troubles.” He seems to have forgotten a notable and recent precedent: the inauguration of Donald J. Trump, who famously evoked “American carnage” at the core of his inaugural address. 

    Trump’s speech four years ago was authentically surreal, as was so much that Trump thought, did or tweeted in the following four years. Trump himself, beyond his surreal acts, was the epitome of hyperreality, in the sense that he existed as a parody of the “normal” hyperreality of US politics. He permanently drew his audience’s attention to a political system built like a movie set façade and acted out following the rules of a scripted pro wrestling melodrama. Trump’s premature departure from Washington, DC, was exceptional, if not historic. But is there any justifiable reason to believe that Biden’s plodding return to normal hyperreality can be called “historic”?

    Historical Note

    Inaugurations are, by definition, theatrical exercises. As transitional moments, they mark a date in history, but that doesn’t make them historical. The one inauguration that still makes that claim —because it has remained in the collective memory — was John Fitzgerald Kennedy’s performance in 1961. That was poised to be historic because Kennedy was the youngest president ever elected and the first to break what should be called the WASP barrier. As a Roman Catholic of Irish descent, Kennedy was the first who didn’t fit the obligatory presidential mold of being white, Anglo-Saxon and Protestant.

    But what people associate with that January 1961 event is the memorable line from Kennedy’s address: “Ask not what your country can do for you — ask what you can do for your country.” In contrast with Biden, Kennedy had never used that line before. It took people by surprise. First there was the syntax. It possessed Miltonic solemnity by eschewing the now obligatory “do” that structures negative commands in English. People normally say, “don’t ask” rather than “ask not.” 

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    Kennedy made the injunction sound like a divine commandment. In reality, it was as empty of meaning as any of Biden’s formulas. Americans don’t need a president to tell them whom to ask and not to ask. There is no shame in asking your country to do something, even if it never gets done. Get the wealthy to pay their share of taxes, for example. They might even ask the country not to do something, such as launch a nuclear showdown over the presence of Russian missiles in Cuba or wage a war in Vietnam. And many people do spontaneously ask what they can do for their country, though their request is usually accompanied by the demand for some form of payment. Both Kennedy and Biden responded to the public’s expectations in an inaugural address of rhetoric that “elevates the spirit” and encourages feelings of generosity and solidarity. Because it is such a standard feature of inaugural addresses, the presence of such sentiments can hardly be considered historic. On the other hand, Trump’s “American carnage” was historic, simply because nobody expected it.

    CNN desperately sought an original thought in Biden’s speech, something to relate to the “historic” nature of the event. Chris Cillizza wrote: “About halfway through his inauguration speech, President Joe Biden said something very important about the work of Washington — and how he envisions his presidency.” What did he find? Unlike Kennedy’s positive incitement to action, he selected Biden’s negative admonition: “Politics doesn’t have to be a raging fire destroying everything in its path. Every disagreement doesn’t have to be a cause for total war.”

    That’s where the US finds itself today. It lives with the hope that disagreement will not produce war. And yet, a culture war has been raging for decades, inflamed by the media. For the first time in a century and a half, there is a sense that a messy civil war may break out. That truly is historic.

    *[Correction: An earlier version of this article mistakenly referred to Amanda Gorman as national poet laureate.]

    *[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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    Donald Trump Proves That It’s the System, Stupid

    “It’s the economy, stupid,” a catchphrase coined in the 1990s by American political strategist James Carville, made George H. W. Bush — who won the First Gulf War for Americans — a one-term president, catapulting Bill Clinton into the White House. As Donald Trump’s one-term presidency winds down with an attempted insurrection, widespread social media …
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    The post Donald Trump Proves That It’s the System, Stupid appeared first on Fair Observer. More