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The Next Left: A Viable Political Strategy for the Multitude
Here is a political strategy from a young intellectual which can be strongly endorsed by a credible Public Theology. It explains why Obama is failing. Jesus was a radical in his time,
By Bhaskar Sunkara
Editor's Note: The article below is a brief and exceptionally well written interpretation of current political strategies and options for those who care about the future of the country and all its people. The fact that it comes from a young person can create a sense of hope in those of us who are older. This sort of clear-eyed understanding of history and honest appraisal of the problems of "liberalism", along with its recognition that what the author calls the "Next Left" must include attention to actual institutions, is exactly what is needed right now. He uses the word "radical" in just the way it should be used, pointing to solutions for organizing beyond what either of the current political parties is providing, yet not engaging in extremist language or barbaric accusations like those associated with Tea Party libertarian and fundamentalist groups.
Think about the political options available in the time of Jesus, either support or oppose the Roman Empire's colonization of Palestine. He took a radical course, outside of any of the options then available, symbolized most clearly when he cleansed the temple in Jerusalem, over-turning the tables of the money lenders. Furthermore, he took his stand not on the basis of abstract philosophies but on the basis of his interpretation of the whole history of Israel and its central meanings. The Apostle Paul continued Jesus' radicalism through his articulation of a "new creation" emerging as an alternative to the Roman Empire. Political perspectives are not outside the biblical witness, but central to it. We are able to make decisions about current politics based on interpretative meanings informed by scripture applied to our own times, especially concerning peace, justice, and sustainable economy.
I have included the term "multitude" in the title I have given to this article. Jesus spoke to the multitudes. Political options today should include what is good for the multitudes, not just for the wealthy and powerful.
This article appeared in The Nation despite the fact that it is a critique of that magazine. Good for them. For that reason that magazine also deserves our support.
Bhaskar Sunkara is the editor of Jacobin, "a magazine of culture and polemic published quarterly out of New York City."
When I was growing up, the dinner table in my household was full of extremes. My immigrant parents encouraged intemperate arguments. Depth of knowledge was no barrier to entry, and only one rule applied: don’t be boring. It was an easy environment in which to loudly proclaim oneself a socialist.
Things were different at the dinner tables of my childhood friends. Maybe it was because the conversations were kept to reasonable volumes or more cutlery was used, but I found myself wishing for different convictions. The chatter would inevitably turn to politics in conventional terms: Kerry or Bush, liberal or conservative, pre-emptive bombing or targeted sanctions? There was no “none of the above” on the menu. When pressed, I would meekly call myself a socialist, all the while regretting that I couldn’t just utter the word “liberal” instead.
“Like Sweden?” I would be asked. “No, like the Russian Revolution before its degeneration into Stalinism.” It’s a wonder I was ever invited back. But liberalism—including in the pages of The Nation, save for a few redeeming essays and columns—seemed, even at its best moments, well-intentioned but inadequate. It’s a feeling that I haven’t been able to shake.
Maybe I wasn’t alone in looking for alternatives. A Pew Research poll from 2011 shows that more Americans between the ages of 18 and 29 have a favorable opinion of socialism than of capitalism. We don’t know exactly what they mean by “socialism,” but it certainly reflects a discontent with what’s on offer in the political mainstream.
And yet, the decay of liberal reform traditions has been nothing to celebrate. Real wages have stagnated, indebtedness is on the rise, and the deregulatory “free market” revolution has not only fostered massive new disparities in wealth and power but a historic recession. If liberalism once had teeth, that memory has faded. Many in my generation who found voice in the Occupy protests had no knowledge of the way that strong liberal administrations, backed up by vigorous social movements, forced concessions from capital throughout the last century.
To radicals, the sad state of liberalism comes as no surprise. It represents merely the re-emergence of flaws embedded deeply in its roots, making so much of the social policy that The Nation supports difficult to revive. American liberalism is practically ineffective and analytically inadequate—and a jolt from its left is a prerequisite for its resurgence.
Liberalism’s original sin lies in its lack of a dynamic theory of power. Much of its discourse is still fixated on an eighteenth-century Enlightenment fantasy of the “Republic of Letters,” which paints politics as a salon discussion between polite people with competing ideas. The best program, when well argued by the wise and well-intentioned, is assumed to prevail in the end. Political action is disconnected, in this worldview, from the bloody entanglement of interests and passions that mark our lived existence.
Barack Obama’s inclination to sit the health insurance companies down at the table rather than confront them head-on is a useful example of this def iciency at work. You didn’t have to be a Marxist to realize this was a doomed strategy; plenty within the liberal ranks knew it at the time. Liberalism has evolved and incorporated views of politics that were traditionally associated with the socialist movement. But this development happened only under the influence of the left, and now the dominant currents in the liberal movement, especially in the Democratic Party, are forgetting lessons learned from radicals in the past.
* * *
Some clarifying is in order. “Liberalism” has always been a slippery term, but to the extent that we can assign coherence to the ideology, two main camps of modern American liberalism are identifiable: welfare liberals and technocratic liberals. The former, without the radicals they so often attacked marching at their left, have not adequately moored their efforts to the working class, while the latter naïvely disconnect policy from politics, often with frightening results.
Welfare liberals remain committed to the New Deal paradigm: equality of opportunity, collective-bargaining rights, an expanded social safety net. They call for higher marginal tax rates, want to restore union density, oppose austerity measures and support the struggles of public sector workers. More inclusive and progressive than their predecessors on social issues, they nevertheless form a continuum with the past. Elements in the Congressional Progressive Caucus, dominant tendencies within labor and much of The Nation’s output are true to this tradition.
For all their admirable qualities, welfare liberals not only fail to account for the welfare state’s crisis in the 1970s; they have struggled to imagine what political forces could return it to its previous dominance. Without strong trade unions and a visible center-left reform movement—linchpins of the New Deal coalition—austerity has been hard to resist as a solution to the current economic crisis. These measures, in turn, have further undermined the social basis for progressive politics in America.
Unlike its center-left counterparts elsewhere in the developed world, the American reform tradition has battled to enact policy without the benefit of a labor party. Absent such a party and faced with intense corporate resistance, the bulk of the American left has been tied to the Democratic Party, a social liberal, not a social democratic, formation. Workers and trade unions were brought into the big tent, but they were never structurally connected to or put in the vanguard of reform efforts. This lack of agency and of a solid institutional foundation for combating the excesses of capitalism eventually undermined liberal programs to build a more expansive welfare state.
The practical consequences of this failure are evident. In their 1987 study The American Perception of Class, Reeve Vanneman and Lynn Cannon showed that self-identified working-class voters in the United States, lacking a party like Britain’s Labour, often do not vote. The growth of highly organized, mass-membership political parties was a development of Europe’s late nineteenth- and early twentieth-century labor movements, starting in Germany. That the Democratic Party retains a looser political structure than its counterparts elsewhere finds reflection in its relatively inchoate, and at times contradictory, politics, and the lack of meaningful political action it inspires.
It is, after all, only a party in the broadest sense of the word. Open to all, the Democratic Party has no ideological requirements for membership. Anyone can register, making it little more than a coalition of social forces in which various groups contest for influence under a common banner. The American left, without a natural base and condemned to support the Democratic “lesser evil,” has traditionally conceded legitimacy to forces governing in the center.
* * *
It’s no surprise that publications like The Nation, no matter how earnest in their opposition to the worst excesses of the Clinton or Obama administrations, have been prone to paint too many segments of the diverse Democratic Party as good-faith partners with progressives. Case in point: during last year’s labor dispute, in her “Sister Citizen” column [October 8] , Melissa Harris-Perry equivocated between the insurgent Chicago Teachers Union and Democratic Mayor Rahm Emanuel. Instead of closing ranks and protecting a vulnerable union during an important fight, she pitied the children stuck “between the leaders and teachers who are supposed to have their best interests at heart but who seem willing to allow this generation to be lost.” There was no deeper analysis of the stakes of the dispute or acknowledgment that the demands of the teachers—geared almost entirely toward student needs—enjoyed high levels of community support. Political conflict itself was painted as regrettable, and perhaps because Emanuel was a prominent Democratic leader, as a kind of fratricide.
But even The Nation’s bravest material has, like welfare liberalism as a whole, struggled to articulate a clear critique of the structures and social forces that have rolled back many of the social gains of the past century. Hence the room for some contributors to make battles over neoliberal education reform seem like the result of mutual intransigence and the clash of personalities rather than a broader class struggle.
The other half of the liberal scene, technocratic liberals, best embodied by Washington Post columnist Ezra Klein, seem at first glance to have responded to the global social democratic impasse in more sophisticated ways than their peers. In a January piece, “After ‘the end of big government liberalism,’ ” Klein claimed that “the progressive project of building a decent welfare state is giving way to the more technocratic work of financing and managing it. How government is run, more than what exactly it does, seems set to be the main battleground of American politics in coming years.”
Unlike the welfare liberals with whom they share the same political party, technocratic liberals are less nostalgic for the postwar Fordist compromise between a strong labor movement and growing corporations. They are more apt to advocate reduced government spending and the introduction of markets into previously decommodified spaces—public schools, for instance. It’s a self-consciously “realist” approach to a new historical moment.
For technocratic liberals, sound policy has become an end in itself. But big policy changes require mobilized political actors. By acquiescing in the conservative consensus on welfare entitlements (largely transformed into “workfare” by President Clinton in 1996) and attacks on teachers disguised as education “reform” (pushed by mainstream Democrats at the local level across the country), the technocrats launch broadsides at the very people who got them elected, eroding the base from which they can enact policy. Even sharply progressive calls, like a recent one from The New York Times in favor of strengthening collective-bargaining rights, are more often than not presented as a wonkish policy program for economic stimulus, to be turned on and off at will, rather than a vehicle for working-class power and long-term progressive advance.
Socialists would not make this mistake. And neither would conservatives, for that matter. Though there are fierce battles in their party, House Republicans bind themselves to an ideological code, enforcing a set of standards that ironically resemble that of European socialist parties: dues are paid, commitments made explicit and members occasionally expelled. Declarations like Grover Norquist’s “Taxpayer Protection Pledge” unite conservatives in Congress, while a network of think tanks, political action committees, grassroots activists and organizations at the state level keep them setting the national discourse, even as the demographics continue to skew in the Democratic Party’s favor.
The basic liberal program—a responsive government and the preservation of key social protections—is far more popular than, say, weakening child labor laws or forcing pregnant women to get transvaginal ultrasounds. But the conservative program is not only “on the agenda,” it is often enacted, and for good reason: the right is generally more confident, more ideologically consistent and better organized than those who oppose it.
* * *
Somewhat ironically, given the history of violence and repression inflicted on the left throughout its history, the solution to liberalism’s impasse lies in the re-emergence of American radicalism. The prospects are more promising than they may seem at first glance. The present context on the socialist left is one of institutional disarray but critical vibrancy, not unlike the moment that fueled leftist milieus in the early 1960s, when journals like Studies on the Left anticipated the upsurges that were soon to come, but groups like the Socialist Party of America were in terminal decline. Current literary journals like n+1 have taken a turn toward the political through engagement with Occupy Wall Street, while radical thinkers like Vivek Chibber, Doug Henwood and Kathi Weeks are finding broad new audiences for their work. A younger cohort is emerging as well. This generation of Marxist intellectuals is resurrecting debates about the reduction of working time, exploring the significance of new forms of labor, and arguing about the ways a democratic society would harness technological advance to universal material benefit, while avoiding ecological ruin.
It’s a big mission, but in covering these themes, Jacobin, the magazine I founded in 2010, has garnered a measure of mainstream attention and success that would have been inconceivable even a few years ago. Still, the actual political situation in the country hasn’t caught up to the hype. Ideas don’t mean much without avenues for action.
Which is to say that the left needs a plan—a plan that must incorporate more moderate allies. American radicalism has had a complex and at times contradictory association with liberalism. At the peak of the socialist movement, leftists fed off liberal victories. Radicals, in turn, have added coherence and punch to every key liberal struggle and advance of the past century. Such a mutually beneficial alliance could be in the works again. The first step is to smash the existing liberal coalition and rebuild it on a radically different basis.
Socialists must urgently show progressives how alien the technocratic liberal worldview is to the goals of welfare-state liberalism—goals held by the rank and file of the liberal movement. The ground can be softened at the intellectual and cultural levels, but a schism will have to be forced through actual struggle. Broad anti-austerity coalitions, particularly those centered at the state and municipal levels like last year’s Chicago Teachers Union strike, point the way toward new coalitions between leftists and liberals committed to defending social goods, especially if that means standing up against pro-corporate members of the Democratic Party like Rahm Emanuel.
A last bastion of progressive strength, public sector labor unions, will be crucial in these battles, but they will have to adopt new tactics. The teachers union’s commitment to community-wide agitation and social-movement building—a commitment that kept it in the public’s favor—is a model to emulate. And groups like the AFL-CIO’s Working America, which is currently not serving an especially radical purpose, could potentially give labor a tool to circumvent restrictive labor laws and build alliances with unorganized sectors of the population.
These national campaigns will have local roots. The recent neoliberal turn of Democratic mayoralties, for example, has much to do with their intense budget constraints. But these isolated struggles must be tied to broader campaigns to centralize our welfare system, shifting local and state burdens onto the federal government. Such a change would allow for a deeper development of social protections and allow progressives who are elected to office to govern without having to impose austerity on workers.
This is just one example of the kind of class politics that has to be reconstituted in America today; surely there are many others. The Next Left’s anti-austerity struggles must be connected to the environmental movement, to the struggle of immigrants for labor and citizenship rights, and even, as unromantic as it sounds, to the needs of middle-class service recipients. Baby boomers are facing retirement without pensions or private savings; they have a stake in defending Social Security. Recent college graduates are saddled with student loans and fear they won’t be able to buy homes or start families. The left must organize around these aspirations and expand its coalition until left-liberalism becomes the dominant force in American politics.
And what then? Socialists aren’t just doctors with remedies for liberalism’s ailments. We’re members of a movement with aspirations distinct from it: a society free from class exploitation, a democracy extended from political spheres to social and economic ones, a world dramatically transformed. This means pushing struggles beyond the limits of liberalism, or even the boundaries of a single nation. It means a pitched battle for supremacy within the broader progressive movement and, at the very least, a golden age of dinner-table political banter.
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