Category Archives: Politics

Politics

A flow in reverse

Over on My Paris Your Paris I’ve finally found time to write up my visit to the new immigration museum. It often tries too hard, is exceedingly awkwardly housed in a “colonial” building, but it has some very powerful things to say – particularly the maps that introduce the exhibits are a reminder that the immigration flows into Europe now are simply a reverse of what was happening a century going – getting back what you sent out, you might say.

Environmental politics

Climate change: you’re convinced

Proving only, really, that you, the readers of my blog, are a pretty exceptional lot, 62% of you (and 502 people voted) answered “completely convinced” to this question which was in my sidebar:
If we don’t set in train a process of drastic reduction of CO2 within the next 10 years, do we face thermal runaway and climate disaster.

A further 17% are either “largely persuaded” or “think it is plausible”. Only 10% said they were “completely unpersuaded and 5% “think it is doubtful”.

Politics

Anarchists give a good quote

Peter Marshall’s Demanding the Impossible: A History of Anarchism is really more if an encyclopedia than an account, covering the broadest possible spread of history and cultures. But it does prove that anarchists give a good quote:
Lao Tzu:
The more laws and restrictions there are,
The poorer people become.
The sharper men’s weapons,
The more trouble in the land.
…The more rules and regulations,
The more thieves and robbers.
(p.57)

For the Greek Stoic Zeno: “Natural man is an individual and social being. Although the Stoic doctrine headed towards self-sufficiency, they believed that man is ‘naturally made for society and action’. Zeno believed that together with the instinct for self-preservation which leads to egoism, there is also a social instinct which makes us hoin others and co-operate for the common good. While pleasure and freedom from pain might be ab advantage it is not a good, for Zeno asserted the official Stoic doctrine that virtue is the only desirable good.” (p. 70)

Bakunin: “The idea of God implies the abdication of reason and of justice; it is the most decisive negation of human liverty, and necessarily ends in the enslavement of mankind, both in theory and practice.” (p. 81)

From a form of medieval mysticism with parallels to the Sufis, the Heresy of the Free Spirit: “Marguerite Porete, who was tried and burned in Paris in 1311m has left us Mirouer des simples ames, the only complete work by a medieval adept to survive. She taught that at the seventh stage of illumination the soil becomes united with God and by his grace is liberated from sin. It needs no Church, no priesthood and no sacraments. … [they] should ‘do nothing but what pleases them; or if they do, they deprive themselves of peace, freedom and nobility'” (p. 88)

Fourier went far beyond the ideas of liberty, equality and fraternity put forward by the lawyers of the French Revolution. He recognized that social liberty without a degree of economic equality is meaningless. The philosophes of the 18th century were right to vaunt liberty – ‘it is the foremost desire of all creatures’ – but they forgot that in civilized societies liberty is illusory if the common people lack wealth: ‘When the wage-earning classes are poor, their independence is as fragile as a house without foundation. “(p. 150)

William Godwin, An Account of the Seminary (1783): “The state of society is incontestably artificial; the power of one man over another must be always deived from convention or from conquest: by nature we are equal.” (p. 194)
… “His starting point is that since human beings are oartakers of a common nature, it follows on the principle of impartial justice that the ‘good things of the world are a common stock, upon which one man has as valid a title as another to draw for what he wants.'” (p. 210)

Proudhon : “The sovereignty of reason having been substituted for that of revelation: the notion of contract succeeding to that of compulsion; economic critique revealing that political institutions must now be absorbed into the industrial organisam: we fearlessly conclude that the revolutionary formula can no longer be direct government or any kind of government, but must be: no more goverment.” (p. 247)

Emma Goldman at her trial in 1893:
Do you believe in the Supreme Being, Miss Goldman?
No sir, I do not.
Is there any government on earth whose laws you approve?
No, sir, for they are all against the people.
Why don’t you leave this country if you don’t like its laws?
Where shall I go? Everywhere on earth the laws are against the poor, and they tell me I cannot go to heaven, nor do I want to go there.” (p. 398)

In February 1970 the Kabouters [whose ‘principal theoretical spirit’ was Roel van Duyn) set up the ‘Orange Free State’ … with a social philosophy not “the socialism any more of the clenched fist, but of the interlaced fingers, of the erect penis, of the flying butterfly, of the moved glance, of the Holy Cat. It is anarchism.’ (p. 555)

Politics

Why two words?

Am currently read Laura Maria Agustin’s Sex at the Margins: Migration, Labour Markets and the Rescue Industry. More on its primary arguments later, but I have been musing on one point it makes: why do we have two terms: “expatriate” and “migrant worker”?

Aside from the fact that one generally comes from a First World country and the other from a Third World one, what is fundamentally different about their choices?

Agustin quotes the words of a hairdresser who had worked in Spain in a salon until a new local owner declared that he could only employee Spaniards, after which she entered the informal economy, working in clients’ homes and not declaring her business officially. It is only after the quote that Agustin reveals her source to be British – so is she an “expatriate” or a “migrant worker”?

Jawdroppingly – I hadn’t come across this before – there is a lively academic debate about whether working class migrants can be “cosmopolitan”. “Some fix migrant identity in a reluctant leavetaking and wariness towards the new, seeing their lives as a series of dry, instrumental decisions.” (p. 44)

Environmental politics Feminism

A weekend in figures

ONE QUARTER CHILDLESS: The UK statistics, collated by the Joseph Rowntree Foundation, speak for themselves: among women born here in 1946, only nine per cent remained childless; of those born in 1952, 16 per cent are childless; for those born 20 years later, in 1972, that figure has grown to 25 per cent.

(That source also suggests that worldwide, 41% of women born in 1969 have no children. That I find hard to believe – no source is given: anyone found it elsewhere?)

TWENTY-THREE PERCENT – the net amount of Chinese carbon emissions that can be attributed to exports.

Books Politics

Why negative politics isn’t always negative

There’s an old myth about the nature of human behaviour – the myth of the “rational consumer” – this is a man (and yes it always seems to be a man) who always acts in ways in his own self-interest, driving the “perfect” invisible hand of a market economy. It is a myth that even in economics has disappeared from the all but the wildest fringes of the capitalist apologists, but Drew Westen, in his powerful new The Political Brain shows that it clings on in some areas, including the world of the Democratic Party of the USA.

And, I suspect, further afield. There’s something about left politics that makes it particularly prone to believing that if you just present people with the facts, with a solid rational argument, then of course they’ll see sense. It tends to produce leaflets dense in text and detail, arguments involving complex mathematical formulae, and headline high on accuracy and low on sexiness.

Yet just as the “rational consumer” is a myth, so is the voter. Westen devotes the first part of this book to some detailed, factual studies and arguments rather like those he is suggesting politicians avoid. These are scans of the brains of committed voters as they are faced with political contradictions in the (imaginary) actions of their “own” side. This is what the researchers found:

“A network of neurons becomes active that produces distress. Whether this distress is conscious, unconscious, or some combination of the two we don’t know. The brain registers the conflict between data and desire and begins to search for ways to turn off the spigot of unpleasant emotion. We know that the brain largely succeeded in this effort, as partisans mostly denied that they had perceived any conflict between their candidate’s words and deeds…. And this all seemed to happen with little involvement of the neural circuits normally involved in reasoning.”

Yet this is not new knowledge. Westen reports on a fascinating study from the Seventies, which asked voters about their emotions towards presidential candidates, with a list of 12, from “angry” to “hopeful”. They also asked for links to a list of emotion-laden traits such as “honest”, “smart”, “inspiring” etc. And the result was that “people’s positive and negative associations to a candidate were better predictors of their voting preferences than even their judgements about his personality and competence. Voters may disagree with things a candidate stands for or may dislike aspects of his personality, but when feelings about the candidate and more considered assessments of his strengths and weaknesses differ, feelings tend to trump beliefs.”

Taking this, Westen argues that what adverts and political messages need to deliver are powerful, emotional messages, positive associations with the candidate and negative with the opponent. Two extracts from the book, published here and here. set out examples of this.

But Westen is no fan of the “avoiding negative campaigning” school of thought. He argues that the Democrats in the US have been hugely damaged by the “politics of avoidance”. Issues such as national security, abortion and guns have been seen as “negative” for them, leading to advice to dodge them – which has both left the grounds of defining the debate to the Republicans, while also frequently appearing to be shifting or lacking in moral strength themselves.

Westen looks at the work of John Zaller, who has considered how discourse of “political elites” enters the public discourse and shapes public opinion. If the view is seen as united (as usually at the start of a war), the vast majority of the public will follow the single line. He goes on to Samuel Popkin, who argues this is “a sensible strategy for most voters, who have their own lives to lead and don’t have the time or interest to study all the affairs of state” – this is “low-information rationality”. If opinion in the “elite” is seen to be split, most will follow the line of their favoured party, for the same reasons. But if one party is staying silent, it leaves the defining to the other.

Also, he returns to the structure of the brain to note that positive and negative emotions are not opposites, but “psychologically distinct, mediated by different neural circuits and affecting voting in diffent ways. Focusing primarily on the positive and leaving the negative to chance is simply ceding half the brain to the opposition.” Candidates can’t win afford high negatives, but they usually won’t win with low positives.

So he approves (somewhat unusually) of one common political took, the “message grid”, for four questions to start a campaign: “What will I tell voters about me? What will I say about my opponent? What will my opponent tell voters about himself or herself? What will my opponent say about me?”

Successful campaigns should address all of these, and furthermore tell “good stories”: “association’s don’t ‘stick’ in voters’ minds unless they’re embedded in coherent narratives. And they stick all too well if the other side tells stories that go unanswered.”

And, Westen argues, there are times when politicians should appeal to voters’ conscious, rather than unconscious, thoughts. He uses the US example of race: many voters might hold unconscious racist sentiments – often played on by Reagan with terms such as “welfare queens” – but they will consciously reject obvious racism. He quotes the case of Senator George Allen of Virginia, who in 2006 saw a man of Indian descent in a crowd, who he knew worked for his Democrat challenger, then said “Let’s give a welcome to Macaca, here. Welcome to America and the real world of America.”

His opponent didn’t respond directly, but let the media do it for him. Allen’s 12 point lead dissolved in a week, but in the end his Democrat opponent Jim Webb, only just scraped the seat. Westen argues that this was because the Democrat failed to take and shape the incident, and the constant replaying of the piece may thus have appealed to the nasty unconscious, rather than the well-meaning conscious approach.

But, in the end, Westen comes back to the unconscious, with a look at the importance of the candidate’s “curb appeal”. He quotes a remarkable study of photos of winning and losing candidates shown for 1 second to voters who did not know them. Asked to rank competence, trustworthiness, honesty etc, their judgements that included competence predicted the winner about 70% of the time – in 1 second! So, he comes back to the importance of the minutae of body language – and how voters can interpret odd little “tics” or habits of candidates.

There’s a lot more in this book than I’ve summarised here – essential reading for anyone in the political game, particularly from the left.