I wanted to pull together some threads of animosity in today’s multi-polarized climate over many issues, with all the rancor surrounding Donald Trump’s election and presidency.
A key concept seems to be resentment of “elitism”. David Masciaostra has a piece in Salon on Nov. 20, “’Real Americans’ v. ‘Coastal Elites’”. The tone of the piece reminds me of a drill sergeant, when I arrived at Tent City at Fort Jackson SC during 1968 Basic Combat Training, saying I had “too much education”. Others in the barracks regarded me as a “do nothing” or dead wire when it came to risk of pain and sacrifice. Salon mentions people wanting a leader who can talk in middle school language, or “talk that way”. Voters want respect for “real life” (as my mother called it); they see elites as spectators and critics who don’t put their own skin in the game. And some voters seem way to gullible in their response to authority that can get them what they think they want, whatever it costs others; and these voters actually believe that everything that matters in life happens through a chain of command, even within a family.
I could mention a related issue right away: modern society’s unprecedented dependence on technological infrastructure. Trump hasn’t talked about it this way, but Bannon ought to be paying attention to taking care of the power grids, especially, as I have often written here before. Along those likes, I thought I would share a New York Post piece on teen digital addiction. Remember 60 years ago, middle school teachers screamed, “Read, don’t watch television”. And in those days we had only black and white.
The “real life” person doesn’t trust what disconnected intellectuals write, so the “real lifer” doesn’t think it’s important to listen to arguments about pollution or climate change. The lifer knows that she can’t afford Obamacare premiums, but has no concept of how the policy changes promised to her by huckerizing politicians could make things worse for her or for a lot of other people. Lost. By the way, in the argument about health care, is the total lack of transparency in pricing (the GOP is right about this). But the “lifer”, with her anti-intellectualism, ignores a moral precept: that looking after the planet for future generations matters. Yet, it’s only been the last few decades that we’ve come to see that as a moral idea, even given our preoccupation with “family values” – and lineage. It’s ironic that the cultural, even gender-sexist moral arguments of the past flourished in a time of higher birthrates and shorter life spans, when filial piety and taking care of our elders hadn’t become the issue it is today.
Policy problems are often presented in moral terms, but we actually tend to get used to a status quo without asking why things need to be the way they are. If we did have single payer health care (like Canada), it would become the expected public safety net, and unreasonable demands on families or of volunteerism would no longer have a place at the “morality” table. Bernie Sanders is right about this. But other status quos in the past have been “bad”. We accepted homophobia without understanding why other adults’ private lives needed to be our business. We had a male-only military draft, and a hierarchy of forced risk-taking for the country. It took a long time to change these.
We also get used to begging from politicians in terms of groups and identity politics. That works better with “vertical” groups – long, well-established common identities that policy is used to addressing. These include nationality, religious affiliation, and race, and sometimes economic groups like labor and workers. Groups associated with gender issues and sometimes disability tend to be more “horizontal” as members appear in all the vertical groupings, causing divided loyalties. They intrinsically take longer for partisan political processes to handle. Differentiating “chosen” behavior and inheritance (or immutability) becomes much murkier. “Middle school kids” have a hard time disconnecting this from religion because of “anti-intellectualism”.
We also see appeals to become personally connected to people, as online, as transcending the barriers of the past, but still colored by “identity politics” and a tendency to entangle legitimate individualism with a sense of automatic entitlement to attention from others. We gradually learn that as we distance ourselves from our groups of origin (often families), we find their replacements (even a “resistance”) just as demanding in loyalty and obedience.
All of this leads me to pose the question, “How is the individual who perceives himself/herself as different really supposed to behave?” Maybe not the Pharisee that I became, who wants to be recognized for his original content, but doesn’t seem to care “about” individuals who can’t distinguish themselves.
(Posted: Tuesday, March 28, 2017 at 2 PM EDT)de