It’s unseemly of me to promote my writing from other venues, but my column at THE WEEK this week gets at some of the themes we deal with here: Conscience, compromise, and politics.
I have a lot of friends who dismiss the idea of, well, standards when it comes to politics. The other side is so nasty, they tell me, that to refuse to get down in the mid is tantamount to disarmament. I’ve disagreed with that, but particularly in the Trump Era, I find I don’t get many takers for my views.
The recent spate of sexual harassment stories has offered us a chance to see this dynamic in action. Unsurprisingly, in politics, there are folks who are ready to give guys on “their” side a pass.
The problem, as I see it, is we’re so used to seeing the other side as the Ultimate Representation of Evil — sometimes with reason, sometimes because we don’t do the hard work of trying to see how the world looks to them — that we can justify anything.
The problem is that there are never any end of reasons to defer principles for the sake of power. When that happens, the end result is precisely the same as if we had no principles at all — we fill Congress with lecherous old men whose values and actions we despise, and then we convince ourselves we did it for reasons both realistic and noble.
Which means, ultimately, that “The Flight 93 Election” logic is self-fulfilling. Treat every election, every political decision, as if civilization-ending disaster is imminent, and you can justify all kinds of bad actions. That confirms to the other side that we really are as bad as they think we are. And that, in turn, lets them justify actions that we despise. Round and round we go in a never-ending spiral, until pluralism dies and the disaster we were trying to avoid finally arrives
I’m reading Stephen Carter’s 1998 book “Civility” right now. Which has related themes. I’ll be writing more about that soon.
In 1996, I became convinced by my understanding of Mennonite theology that participating in the presidential election was a fool’s game — with no 100 percent honorable selection for me to make, I skipped the contest.
In 2000, I slipped a bit, but tried to keep my purity: I voted for Ralph Nader. We know how that turned out.
And in 2004, I had given up on entirely on any question but beating George W. Bush. I voted for John Kerry.
Which is all a way of saying, once again, that you’re right: George W. Bush was an awful president, and having him speak out against Donald Trump doesn’t mean, suddenly, that he wasn’t an awful president. People are still dying in the Middle East thanks to some of his misguided choices.
But I’m not sure that’s sufficient.
As you know, I had a column at TheWeek.com today suggesting Democratic-leaning anti-Trumpers need to do a better job of making outspoken anti-Trump Republicans feel welcome in the, um, “resistance.” Democrats don’t have the political power to contain Trump on their own, and besides, having Republicans join the bandwagon — even timidly and tentatively — lends some legitimacy to the effort.
We don’t have to forget that John McCain is overly hawkish, or that Bob Corker wanted to be Trump’s secretary of state, or that George W. Bush was a historically awful president. But right now, the priority for lefties should be to contain and eventually end Donald Trump’s presidency. They shouldn’t be so eager to turn away allies. Liberals must learn to take “yes” for an answer.
But of course, liberals don’t have to learn to take yes for an answer, do they?
Mennonites have long struggled over the best way to approach the politics of this world. “Mennonites have taken one of three or more approaches to civil politics,” Caryl Guth wrote at The Mennonite in 2009. We jump in as the world does, in a partisan way. Or we become fundamentalist and participate like dogmatists. Or we remain ‘pure’ and don’t vote at all.”
That sounds right — hell, I think I’ve done all three. For lots of Mennonites, for lots of citizens, there’s a constant struggle between the desire for purity, to remain true to one’s principles, and the temptation to be pragmatic for the sake of effectiveness. For now, I’m choosing the latter, as you can probably tell from the column.
But I think there’s a place for purity, in witnessing to the “right” way to do things as opposed to the easy or easily available. I think, in the church, this is known as having a “prophetic” voice.
It doesn’t have to be one or the other. But if you do choose the pragmatic path, it means having to make peace with the idea that we’ll need to build coalitions with people we considered compromised, who have taken actions we think are bad, whose motivations we do not share, whose ultimate aims might diverge wildly from ours, just because — for a second at least — we share a common goal.
I think Donald Trump is not merely an awful president, but uniquely dangerous to our norms, institutions, and rights in this country — indeed, possibly dangerous to our very survival. Which is why I’m choosing pragmatism. And why I’m even choosing to make a little peace with the idea of having George W. Bush as an ally. I can’t say it’s thrilling. I do think maybe the times demand it.
I’m guessing you’ve seen this photo before. It was taken by Dorothea Lange during the Great Depression, and has come to represent much about that era:
I saw this picture over the weekend at the Nelson-Atkins art museum in Kansas City, Mo. (It’s a terrific institution, by the way.) It was part of a broader exhibit highlighting the Depression-era work of Lange and other photographers, Walker Evans, Arthur Rothstein, Marion Post Wolcott and Peter Sekaer.
It was stunning. It was, in fact, difficult emotional work. One of these photos is a powerful document. Dozens of them tell a story, immerse you, make it difficult to leave these lives in the past.
A couple of quick observations.
• Here’s another Lange photo from the era. My only thought: “The past isn’t dead. It isn’t even past.”
• These pictures were taken all within the lifetimes of my grandparents. It’s both forever ago and just that close. The conditions that millions of Americans were living in — in makeshift shacks, built from mud or items rummaged from the trash, or simply not having enough to eat an being required to flee across the country in hopes they’d find some way to make a living — are those we associate, in modern America, with “third world countries or with pre-modern ways of living in our own. Truth is: What we think of us civilization — of a largely middle-class society, anyway — is both recent and fragile.
• This may be a weird response, but these photographs made me angrier yet about McCarthyism.
Let me explain.
If you were a person surviving the 1930s, bearing witness to what was going on around you — but not privy, at this point, to the destruction of Russian life under Stalin — it seems really easy me to see why a black person or a poor person in that era might’ve embraced, for a time, Communism. It makes all the sense in the world! To be judged for such conclusions by Cold Warriors — to lose or risk losing one’s livelihood in the 1950s because one got tired of all the poverty and oppression in the 1930s — is just … ugly.
• Finally, I’m reminded of the importance of bearing witness. To see what’s going on around you is difficult, sometimes. To document it — honestly and unflinchingly — is to increase the potential for a healthy response. God bless the people who do such work.
The “Dignity and Despair” exhibition runs through Nov. 26. Anybody in the Kansas City area between now and then would do well to see it for themselves.
You write: “Eventually, we’ll be left only with politicians willing to always do the worst. This isn’t leadership; it’s a fear-based strategy to get and keep power, which really only becomes about keeping others out of power.”
I’ve got a story to tell, one that’s out there on the public record, but one that hasn’t been much remarked upon.
It takes place during the Obama-Romney campaign of 2012. During the campaign, Mitt Romney was proving reluctant — as Donald Trump was, after him — to release some pertinent personal financial information. So Sen. Harry Reid, then the leader of Democrats in the Senate, decided to make a big deal about it.
Saying he had “no problem with somebody being really, really wealthy,” Reid sat up in his chair a bit before stirring the pot further. A month or so ago, he said, a person who had invested with Bain Capital called his office.
“Harry, he didn’t pay any taxes for 10 years,” Reid recounted the person as saying.
“He didn’t pay taxes for 10 years! Now, do I know that that’s true? Well, I’m not certain,” said Reid. “But obviously he can’t release those tax returns. How would it look?
Why? Because there’s absolutely no reason to believe that Reid is telling the truth. He’s offered no witnesses and no proof of his claims, only a “somebody told me” statement that wouldn’t get within a million miles of passing muster in a court of law. And when challenged to present his evidence, his response is that Romney can prove Reid’s allegations wrong—by releasing his tax forms.
Politically clever? Yes. Distasteful? It absolutely should be.
Fast forward to the fall of 2016. Trump versus Clinton. Her emails have been hacked; Trump has asked the Russians to release them to the media. It’s all very suspicious. And Harry Reid, serving out his final days in the Senate, makes his move. He writes an angry letter to James Comey.
In my communications with you and other top officials in the national security community, it has become clear that you possess explosive information about close ties and coordination between Donald Trump, his top advisors, and the Russian government — a foreign interest openly hostile to the United States, which Trump praises at every opportunity. The public has a right to know this information. I wrote to you months ago calling for this information to be released to the public. There is no danger to American interests from releasing it. And yet, you continue to resist calls to inform the public of this critical information.
Here’s the thing: Reid was right! He was telling the truth! We found out later that Republicans had warned President Obama they’d accuse him of politicizing intelligence if he went public with this — and Obama, probably figuring Clinton would win anyway, decided to keep his mouth shut. Reid’s letter to Comey, when made public, represented one of the best possible chances to get this issue fixed firmly in the minds of the American voters.
Reid is saying that he has been told the FBI has evidence of possible collusion between the Trump campaign and the Russian government. And he’s not just saying this information came from mysterious and unnamed national security officials; he’s saying Comey himself has left him with this impression.
But there is no public evidence to support Reid’s claim of actual “coordination” between the Trump campaign and the Russian government. And were that to be the case, it would be a scandal of epic proportions.
Asked what evidence exists of such a connection, Reid spokesman Adam Jentleson cited classified briefings.
“There have been classified briefings on this topic,” Jentleson said. “That is all I can say.”
Asked whether the letter means Comey has shared such information directly with Reid, Jentleson said, “Refer you to the language in the letter.”
This is the political equivalent of Reid lighting a match, dropping it on a dry ground and walking away.
The Post then mentioned Reid’s false allegation against Romney. And it included this old quote from Reid:
Is there a line he wouldn’t cross when it comes to political warfare?
“I don’t know what that line would be,” [Reid] said.
It was, in retrospect, a missed opportunity.
In 2012, when Reid made his first, pretty clearly bogus charges, there were no end of defenders. Why? Because, I was told, Romney hadn’t released his tax returns so who was to say Reid was wrong? And in any case, the other guys fight dirty so why shouldn’t we? We’re tired of always being the weak ones, right?
The problem being: When Reid’s credibility mattered most, when he could’ve used some “trust me” to help steer the nation on a different course, he’d spent it all on a crappy lie he probably didn’t even need to make in order for Obama to win.
Going low, politically, has its short-term rewards. It can be justified on that basis. But who wishes Americans had paid more attention to Harry Reid last fall? A lot of the same people who lauded his earlier lie.
Hey: Politics ain’t beanbag. It’s never going to be as clean as I like it. But there are costs to wallowing in the dirt, and they’re not just moral prissyness. They matter. We’re all living with how they matter now.
A conservative friend — I think we’re friends — linked angrily today to this piece at The Millions. It wasn’t hard to see why. Check it out.
So what can you do when a customer wants a book that you not only find objectionable but also believe actually dangerous in the lessons it portends amidst such a politically precarious time? If it helps, swap Elegy for any book that you find particularly insidious, whether it’s Atlas Shrugged, The Communist Manifesto, or The Bible. The question remains: without stooping to the level of crazed book-burning, does the bookseller’s role ever evolve past the capitalist exchange of money for paper and pulp? And are there meaningful ways to resist the continued sales of disastrous books?
This was offered as proof of the censorious nature of “progressivism.” And the piece’s commenters agreed:
It’s called freedom. It may be dangerous to you, or you may dislike it, or disagree with it, but none of those three personal views gives you the right to stop anyone else from reading it.
The moment you decide your role is to act as a gatekeeper shutting out the unworthy books, rather than a guide opening the door to new ones, you’re part of the problem. You’re no better than any other small-minded librarian/bookseller impeding access to books of which they do not approve.
What a load of elitist arrogant BS. And the author probably thinks they are being open minded. Keep doing you liberals.
One small problem: While the quoted paragraph above does indeed express the problem the writer, Douglas Koziol, was wrestling with, it doesn’t at all reflect his conclusions, or the fullness of his throught process and actions in getting there.
All of this is to say that I’ve yet to find a way to tactfully handle the subject. Even now, I fear that I’m slipping into a haughty and unproductive tone—that of an ideologically perfect soul who can’t seem to break through to the rubes. And that’s the last thing a bookseller or writer should be.
I can hide the stacks of Hillbilly Elegy in the back (if my boss is reading this, I’m just kidding). But I suspect that the most fundamental thing I can do is also perhaps the most trite: I can try to start conversations. Independent bookstores have continued to thrive in the face of the Amazon-ization of everything precisely because of their human component, and what is more human than honest-to-god conversation? But in order for this to be effective, it would require equal parts listening. Listening to what made the person gravitate towards the book in the first place, listening while withholding judgment, listening as if I don’t know all the answers.
What a powerful conclusion! Overcoming a censorious instinct to embrace humility, embrace listening and embrace understanding! We should want much more of this in our society than we’re getting right now. We should be praising Koziol for his honesty and his conclusion.
But instead, most of Koziol’s readers are acting like folks who, having heard the setup of a “knock knock” joke without hearing the punchline, have decided to condemn the evils of doorbells. Too bad. Reading to the end could’ve saved a lot of heartache.
Years ago, I was visiting the home of a politically conservative couple in rural Kansas. They were a generation older than me and very gracious hosts. We were on the patio, eating dinner, when the wife suddenly picked up a fly swatter and used it to smash a box elder that had landed on her chair. “Damn Democrat,” she muttered as she shook its guts into a nearby planter.
Above, a box elder bug. What happens when we use metaphors that show contempt for people with differing political views? When are such metaphors funny or useful? When do they shape our feelings about actual people?
I tried not to give that moment too much credibility, but I replayed it many times in my mind since, especially since the 2016 primary season. Around that time, I began a side project following “Deplorable” Facebook pages, pro-Trump social media spaces that, in the words of one, are for anyone who has been accused of having an “-ism” (racism, sexism, nativism, etc.). The total disrespect that members of these boards have for others (including other members who sometimes ask them to stop with the most violently racist and sexist memes) seemed another version of smashing of the box elder bug.
And your comments earlier this week, about our race to the bottom, our movement from tribalization to demonization to the Russia scandal, reminded me of it again. You argued that both Democrats and Republicans get tribal and demonize each other. Consequently, we justify whatever means we can use because, after all, the “other guy” is going to do it too. Eventually, we’ll be left only with politicians willing to always do the worst. This isn’t leadership; it’s a fear-based strategy to get and keep power, which really only becomes about keeping others out of power. It’s a game of controlling the ball but never moving it forward, just as GOP leadership has done in these first 100+ days of the Trump administration.
I don’t think it’s too Capraesque to say that we can have leaders who do good well. We just have to want that more than we want the other things we are voting for, including racism. We have to say that playing fairly matters to us, that we won’t defend politicians who cheat, fearmonger, scapegoat, obfuscate, undermine democratic participation in our institutions, and obstruct justice. Why would we want leaders who do those things? (And, trust me on this one, there are plenty of people on Deplorable social media sites who see Trump’s lies, bigotry, and cheating as absolute positives. Their support for Trump as “God Emperor” is evidence, I think, of the need for civics education.)
Did voters get what they deserved in the 2016 election? Until the shadow of Russian interference in the election is gone, we won’t know. At minimum, though, it was clear in the primary line-up that we didn’t care enough about character to support candidates who were competent and had the character both to serve and to lead a divided nation forward toward a more perfect democracy.
Can we get there? Yes. You asked, though, how. How do we go high when they go low, whatever our party affiliation and whoever we see as the “they”?
I think we have to punish politicians who lack character by voting them out of office and calling them out when, during their tenure, they fail to live up to basic standards of civility and decency. That also means, though, that we need better options–which means more people of character stepping up to serve in elected roles, which means lowering the financial barriers to running. We can also improve civics education, making public service integral to civil life, so that the question “How do I serve?” is one everyone asks.
I’ve been thinking about this awful tweet from the awful Dennis Prager.
Which led me to this tweet this morning quoting a Fox News personality:
And I’m a bit discouraged.
Let me preface: I’m not quite a “pox on both your houses guy.” All things being equal, I find liberalism superior to conservatism, and I don’t make apologies for it. But I do think political tribalism blinds us to the ways that we’re very similar to our rivals, and that awareness of those similarities is a hedge against hubris.
Among Democrats and liberals, I often hear a refrain that goes something like this: “Republicans don’t play by the rules. They’ll do anything to win, and when it comes down to it, they’ll stick with each other. Not like our side, which is weak and too willing to play by the rules. We have to be as tough as they are.”
Having spent time in the out Internet provinces of both conservatism and Trumpism, I can tell you this: Rank-and-file Republicans and conservatives say precisely the same thing about the other side. A lot. (I know what some of my liberal friends are going to say: “They’re wrong!” But they’re not, entirely.)
Best I can tell, both sides believe it. Best I can tell, neither side really examines why the other side thinks that. Everybody has their reasons, I assure you, and it’ll probably be worth examining that in another post.
But one result of our ongoing demonization is this: It removes any moral or ethical barriers we might otherwise observe. The only object is to win — or avoid losing — by any means necessary. The other guys are going to do it. We should too! All of which makes the race to the bottom a self-fulfilling prophecy. Meeting with the Russians? In a way, that’s not a transgression of the norms, but a fulfillment of what the norms have become.