Archive for ‘USA’ Category

The generous uncle.

datePosted on 13:23, March 24th, 2018 by Pablo

The title of this post references a Korean saying that alludes to the fact that those with power or dominance can afford to give away some leverage, even face, in pursuit of mutual good. This is applicable to the current state of US-North Korean (DPRK) affairs, where as per usual president Trump has announced via Twitter that he is prepared to sit down and talk face to face with Kim Jung-un about restoring civility to their bilateral relations.

There are many who oppose the overture. Most of the criticism in the US is based on the argument that by agreeing to a sit-down without prior concessions on the part of the DPRK, the US is “legitimizing” the Kim regime and conceding negotiating space before the meeting happens. Trump and his PR flaks have responded by saying that Kim has agreed to “denuclearise” in exchange for the talks, something that has not been confirmed by anyone–particularly the North Koreans–and which flies in the face of the long-proclaimed objective of the DPRK to obtain a nuclear deterrent as an existential cornerstone of its national defense. In fact, the Kim regime has made achieving nuclear weapons status an integral part of its identity, so it would seem suicidal to renounce that in exchange for a bilateral meeting between Kim and Trump that is very likely to be long on symbolism and short on substance.

The South Koreans (ROK) have played an interesting role in this affair. It was the ROK chief of intelligence who initially announced, on the White House steps after a meeting with Trump, that the latter had agreed to direct talks with Kim Jung-un. It is very unusual for any intelligence chief to meet with a foreign head of state as a head of delegation, much less a South Korean intelligence official (where social hierarchies and official protocol are a serious matter). It is also unprecedented that he would announce a stunning diplomatic breakthrough from the steps of the White House–on his host’s porch, as it were–rather than leave that to the president of the Republic or other senior diplomatic or military officials commenting from Seoul. In fact, even his public appearance abroad was highly unusual. But it has been reported that he was serving as an emissary from Kim himself offering to talk directly with Trump, including about the DPRK nuclear program, so it is possible that the unusual nature of the meeting has to do with the unusual nature of and means by which the message was conveyed.

That does not discount the possibility that the ROK government also engineered the intelligence chief’s meeting with Trump in order to advance its own agenda with regard to US-DPRK relations (which involve three-way talks between the US, ROK and DPRK as equals), then cornered Trump with a unilateral announcement about a possible diplomatic breakthrough after that topic was discussed. Knowing that Trump’s vanity would make it hard for him to backtrack from taking credit for a major foreign policy achievement, it is quite possible that the ROK manipulated him to its advantage in order to advance the stalled dialogue with its northern compatriots (I use this term with regard to ethnic, not political ties).

Trump obliged, and then added the denuclearisation remark in the face of domestic criticism. It is possible that what the DPRK message really said about negotiating its nuclear weapons program got lost in translation, but whether or not it amounts to “denuclearisation” does not detract from the fact that it is willing to talk. Otherwise, the North Koreans have remained largely silent other than to say that the offer to talk is not the result of sanctions but instead comes from a position of confidence, and that they are liaising with Sweden (as the DPRK diplomatic interlocutor with the US) about logistics and agenda.

The key issues appear to be these: the North Koreans have always wanted direct talks with the US. The US has always denied them because it does not recognise the legitimacy of the DPRK regime. The 1953 armistice that ended the Korean War is not a peace treaty and is not synonymous with a permanent cessation of hostilities (in fact, episodic hostilities are a signature characteristic of the DPRK-ROK relationship). Thus the status of both the conflict as well as of the north’s governance has always been subject to US questioning.

In response, the DPRK has asked for two things: a formal cessation of hostilities and recognition of its status as the legitimate government north of the 38th parallel. The US refuses to do so on both counts and maintains that Koreans should be reunified under the ROK political system because the Korean War was a post-WW2  Chinese Communist-instigated attempted revolution that usurped the legitimate government based in Seoul. After years of siding with the US, it appears that the ROK political elite are starting to reconsider their position.

This is where the proverb about the generous uncle comes into play. The Kim regime may have been born in dubious circumstances, be objectively odious and weird in its exercise of power and the US may not like it, but withholding recognition of its status as the de facto regent of the territory and population included within its physical borders is absurd. Much like Israel, the DPRK is here to stay whether Arabs or South Koreans like it or not. The Kim regime has been in power for 65 years, has powerful allies such as China, and in terms of the brutality of its rule, is on a par with a number of despotic states, including past and present US allies (readers are welcome to draw other parallels with Israel but my point is simply pragmatic: disliking a country and wishing it away will not make it go away, and if it has strong allies and its prepared to defend itself, it cannot be destroyed and remade in some other image). So denying the DPRK’s existence by refusing to have diplomatic relations and demanding concessions before engaging in bilateral talks is a case of ignoring reality. And with nukes in play, it is a matter of cutting off the nose in order to spite the face.

Critics will say that any meeting “legitimizes” the Kim regime. So what? If it leads to a diminishing of tensions on the Korean peninsula, how is recognising the obvious–that the DPRK is not going away–a bad thing?  What is wrong about agreeing to replace the armistice with a permanent cessation of hostilities and peace treaty that recognises the political division of the Korean peninsula if it can lead to a reduction of bellicosity and thereby the risk of nuclear confrontation? The South Koreans appear to understand what the proverb means for them, and with the reunification of Germany in the back of their minds, they may well believe that the formalisation of peace accords can, mutatis mutandis, eventually lead to non-hostile reunification on mutually beneficial terms.

In spite of the apparent willingness to engage in bilateral head of state talks without preconditions (depending on who in the White House is tweeting/talking), recent personnel changes in the Trump administration suggest that the desire to be generous is not part of Uncle Sam’s playbook. It remains to be seen if other actors, to include New Zealand, can offer insights to decision-makers in DC as to why that old Korean proverb has increased relevance today

In the US, what is needed is a Broad Front.

datePosted on 11:03, February 20th, 2018 by Pablo

The mass murder of 17 high school students and teachers in Florida at the hands of a deranged gunman has once again prompted public outcry about the need for better gun control in a country where gun-related violence is at epidemic levels. Foremost amongst those leading the charge for legislative reform in and around the 2nd amendment are teenagers, led by classmates of those killed and supported by a legion of kids nation-wide who have decided that they will do what their parents could or would not do: confront the National Rifle Association and the politicians in its pocket on the issue of who should have access to firearms, and which firearms should be made legally available to the citizenry.

Sadly, noble intentions notwithstanding, I fear that their efforts may be in vain and the movement will whither and die before any significant change can be made. Think of it this way. In this instance we have a mentally ill teenager kill other teenagers and staff at his former school. Teenagers are largely good if difficult to deal with, but there are enough of them (such as the killer) who push the boundaries of acceptable social convention for nothing more than self absorbed thrills. So one could say that not all of them are the precious flowers they are now being made out to be and that the loss of some teenagers (even if not these), while tragic, does not actually represent a complete waste of untapped human potential. I do not mean to be insensitive or cruel, but instead am trying to put things into context.

Because there are those other incidents to consider. For example, what about Sandy Hook? There 20 primary school kids were murdered along with six staff. These were little kids, still innocent, still wondrous, still untouched and untainted by the distractions of teenage life and attractions of the adult world. And yet, even as then president Obama tried to get the Republican controlled Congress to do something when it came to mentally ill people having legal access to semi-automatic weapons, nothing–as in zero–got done. A movement in their memory was started and yet it failed to gain wide-spread traction across the country. Little kids–precious, innocent kids– were murdered and nothing was done. So why do we think that the deaths of some teenagers will suddenly change the terms of any national discussion about guns?

I suggest that it will not change unless the teenage #NeverAgain movement joins forces with other social movements in what can be called a Broad Front (or, as the Maoists used to say in its original incarnation, “United Front”). The objective is to join together otherwise seemingly disparate groups in common cause. That is because if the #NeverAgain crowd go it alone they can be isolated and divided from, if not against, other mass based collective actors seeking systemic and institutional reform. This type of stove-piping or siloing makes divide and conquer tactics on the part of the status quo easier to accomplish, especially when the teenagers in question are not monolithic on the subject of gun control and may not have the type of national reach that they aspire to (say, for example, amongst adolescents in North Dakota, Idaho, West Virginia or Wyoming, where the gun and hunting culture is ideologically hegemonic).

Instead, what the kids in the #NeverAgain movement need to do is establish links with groups such as Black Lives Matter, the #TakeaKnee anthem protesters, the Women’s March on Washington, LGBT groups, unions and professional associations (including those that represent professional athletes, musicians and other artists), student governments, Hispanic, Arab, African-American, Asian and other identity organisations, religious entities, political organisations, pacifists and peace advocates, medical and psychiatric associations and lobbying groups, chambers of commerce, even local governments. The common cause is rejection of the existing gun culture and the agents of death that represent it in politics, to include the NRA and the media types and politicians who parrot its lines. The Broad Front can then rally around a few simple, good sense-based propositions regarding the who/how/what and whens of gun ownership in a diverse and democratic (as of yet) society. The unifying thread in both facets is the belief that the mental, physical and social costs of the current gun ownership regime far outweigh whatever benefit it may have in terms of personal and collective safety, and that since most of the costs are paid by taxpayers while the benefits are accrued by weapons manufacturers and dealers, the interest groups that represent them and some individuals rather than society as a whole, the current gun culture is reactive rather than proactive in its approach to commonweal costs and biased in favour of death merchants rather than children.

Interestingly, there is a parallel and example provided by the Argentine “Nunca Mas” (Never Again) movement that emerged from the ashes of the military dictatorship of the 1970s and early 1980s and which grouped a wide swathe of organisations in the effort to find justice for those victimised by the junta and to put an end to the culture of impunity that led to the so-called “dirty war” in which so many innocent lives were lost. In name and in broader intent, this is exactly what the English hashtag eponym movement is all about.

Organizing a Broad Front around the #NeverAgain movement will be hard to do but that is what collective action is all about–organizing people by making them think outside of their own personal circumstances and in terms of the collective good. For the #NeverAgain movement there has to be a conscious, deliberate and systematic effort to reach out and establish horizontal solidarity ties with other mass-based organisations and collective agents with agendas for change. There are few subjects that can unite a wide array of ideologically diverse and often narrowly-defined interest and activist groups in a heterogeneous society such as that of the US, but if there is one that can do so, it is the issue of gun control.

And a Broad Front can be made from that.

In my final interview in the “Letters from America” series with Mitch Harris at RadioLive, I reflect on the Alabama senatorial election, the plight of Rex Tillerson, the attempts to undermine the Mueller investigation into Russian interference in the 2016 US election and a few more things. After five months, it is time to go home.

Thanksgiving Weekend is ending here in Boston. For the first time in 15 years I spent it in the US with family and friends. It struck me that Thanksgiving is one of the few remaining symbols of common values left in the US. Independence Day, Christmas, New Years and Super Bowl Sunday all have broad appeal, but only Thanksgiving has the single unifying thread of family to keep it above partisan, religious, ethnic, racial and assorted other divisive tendencies within US society.

Buchanan family Thanksgiving table in The Barn, Holliston, MA.. Photo courtesy Kathy LaCroix Buchanan

Not that all believe Thanksgiving to be controversy-free. Plenty of indigenous people believe that the Pilgrims were complicit in the subjugation and expulsion of eastern tribes from their ancestral lands. The Pilgrims, we may recall, were 40 religious refugees (“Separatists” or “Saints”) who were among the 102 passengers from England who landed first at what became known as Provincetown (on Cape Cod), then Plymouth, Massachusetts (on the mainland) on November 11, 1620 after crossing the Atlantic from the southern English port of Plymouth on the Dutch-made merchant (“fluyt’) ship Mayflower. Originally intending to settle on the Hudson River where an earlier European settlement was already in place, the Pilgrims were thwarted by bad weather and sailing conditions and decided to seek shelter further East. Armed with a grant from the London Company and Crown for the exchange of goods for religious autonomy and self-governance, the Saints/Pilgrims and their fellow travelers were decimated by illness and harsh winter conditions, with only half surviving until the next winter.

Conventional history has it that the Pilgrims arrived in peace and interacted amicably with the native Wampanoag and their sub-tribes (mostly grouped as Alonquian peoples). They also established the Mayflower Compact as the governing framework for the new colony, something that guaranteed all male colonialist participation in collective decision-making and which is considered to be one of the foundations of US democracy. It was in this context that the first shared meal with the local Pokanoket tribe was held in 1621, something that has passed into folklore as Thanksgiving. That meal followed on the heels of the Wampanoag-Pilgrim Peace treaty of April 1, 1621, which bound the settlers and all Wampanoag tribes together against other tribes (such as the Mohawk and Mohegan).

Critical interpretations paint a less rosy picture, noting prior conflict between earlier European settlers and Eastern tribes, with the first shared meal being less an act of cross-cultural friendship than a forced terms of settlement ceremony by which the Pilgrims began a divide-and-conquer process against the indigenous people. Whatever the intent of that breaking of bread, and admitting that colonization did result in the loss of land and displacement of the indigenous majority over the next centuries, “Thanksgiving Day” entered into US mythology as a moment to pause in order to give thanks for the blessings received and ties that bind.

Fast forward to today and one can see that the divide and conquer process is now being used on the settler colonizers in an extremely effective way, yet one that is different to that used on the original indigenous inhabitants. The instrument of division is called “commercialization” and it employs retail therapy as a form of community dismemberment.

For the last decade consumer non-durable retailers have pushed the day after Thanksgiving as “Black Friday,” not so much because it is a deadly day to be avoided but because it is a day for so-called “black” sales of retail goods: everyone gets a heavy discount on whiteware, electronics, toys,clothes and other merchandise so long as they are able to get their hands on the discounted goods. This causes thousands of commodity fetishistic numbskulls to line up 24 hours in advance of opening at assorted malls and other shopping venues in the hope of snagging a 20 dollar 60 inch TV and whatever else is within grasp amongst the grappling hordes. This has caused crushes, riots and a few deaths over the years, but the urge to shop on Black Friday is now reified in the media and popular culture to the extent that the original point of Thanksgiving–to give thanks for family and the benefits at hand–has been replaced by the urge to engage in competitive shopping. This no joke: on Black Friday the retail zombies literally fight each other over bins of discounted goods less than a day after the day of thanks. The media cover the crowded malls and traffic chaos as if they were national celebrations (or disasters, depending on your point of view), with person-in-the-street interviews suggesting that for many the importance of the weekend is the sales, not in spending time with family.

Although the day after Thanksgiving Thursday is not a statutory holiday, it has traditionally been treated as the middle of a long family weekend. Football has been added to the mix, with a range of college “rivalry” games and professional football contests serving as backdrops to the reunions. In recent years it has morphed into Black Friday, which in turn has also become a weekend affair culminating in Cyber Monday: the day in which telecommunications devices are fire-sold, especially via on-line retailers. In fact, on-line sales are rapidly approaching in-store sales, which has prompted shopping outlets such as malls to turn the Thanksgiving weekend into a sales event masquerading as a cultural moment, but without the historical linkage back to 1620. Today it is all about pumpkins, autumn colors, pilgrims and turkeys as caricatures rather than historical legacies, and the vibe is about using Thanksgiving as an icon in order to sell an infinite array of product. Fathers and sons can bond over ride-on lawn mowers and ratchet sets as they undertake autumn outdoor chores; moms and daughters can get their pumpkin baking mojo going together with the latest Martha Stewart oven accessory line. Granddads and grandmas can hug the little ones as they fiddle the consoles of their Pilgrim-themed electronic games.

The commercialization frenzy brought on by Black Friday has not only eclipsed the meaning of Thanksgiving but is in fact just the start of a month-long sales push leading towards Christmas, which in turn is followed by its own returns-and-exchanges day (Boxing Day). The entire month between the two holidays is an orgy of conspicuous consumption and brand tie-ins (to the military, football, Santa Claus and whatever else can entice a purchase). Whatever the spirit of togetherness fostered by the communal offering of thanks in late November, the ensuing four weeks is an exercise is materialist self-gratification.

This extends to petty thieves. The advent of on-line shopping has led to a proliferation of so-called package thefts, whereby thieves follow delivery vehicles around and steal packages from front doorsteps. The distinctive packaging used by Amazon is particularly irresistible to the low-lifes, but the general trend is to let others do the shopping and treat doorsteps deliveries as an invitation to help oneself to the surprises that they contain. Let here be no doubt about it: there is a country-wide epidemic of this type of theft, something that is a microcosmic distillation of how the spirit of Thanksgiving is well and truly gone.

Therein lies the tale. What wars and internal political divisions could not do (even Trump was silent on Thanksgiving Day!), the consumerist mentality and grotesque commercialization of everything has done. It has further broken many of the horizontal solidarity ties that once held communities together and promoted a form of nihilist alienation that is abetted and deepened by the advent of social media and individual telecommunication devices. The result is a society of self-gratifying materialists unconcerned with and unencumbered by the responsibilities of civic engagement.

There are just 2700 Wampanoag left today and they are dependent, as is the case with so many tribes, on gambling for economic sustenance. Things might have been different had they discovered that the best way to undermine the Mayflower Compact and its historical sequels was to push commodities on the white man rather than share a meal and foster community with him.

PS: Here is the RadioLive interview counterpart to this post. It begins with Thanksgiving, then wanders into a range of other subjects:—-paul-buchanan.html

The deaths of four US servicemen in Niger has brought attention the fact that the US military operates in far more places and in far more numbers than the public, and apparently senior members of the US Congress (which supposedly has oversight responsibility for US foreign military deployments) are aware of. Estimates of US bases abroad range from 800 bases in 70 countries to 900 bases in 130 countries, with anywhere from 250 thousand to over 750 thousand troops deployed overseas a given time (the total of bases on foreign soil operated by other countries is around 30, mostly by former colonial powers). The reason that the figure varies is that the Pentagon refuses to reveal the precise number of clandestine or “lilly pad” bases (less than 200 troops on station), so the numbers publicly acknowledged are grounded in the permanent installations the US maintains in places such as Okinawa, Spain, Germany, South Korea, and the United Kingdom.  This does not include CIA paramilitary forces operating abroad, which are roughly thought to be in the hundreds.

The ambush that killed the four US Army Special Forces (SF) sergeants was staged during a routine “train, advise and assist” (TAA)/reconnaissance mission in the Southwestern border with Mali. They were part of a 12 man Green Beret team accompanying a 30 man Nigerien partner unit during a routine meeting with local leaders in the village of Tongo Tongo, part of an area in which Daesh is known to operate on both sides of the border (but which until this particular attack had not been sighted near Tongo Tongo during 29 previous patrols). The SF team was part of an 800 strong US military presence in Niger under the jurisdiction of the US African Command (AFCOM) deployed there to help the Nigerien and French militaries fight Daesh as it seeks safe havens in relatively lawless or stateless parts of Subsaharan and West Africa. The SF team/partner  platoon were attacked after they left the village on their way back to tactical HQ.

Leading figures in US Congress, including Senators John McCain (R-AZ), Chuck Schumer (D-NY) and Lindsey Graham (R-SC) claim that they were not briefed on the mission and have not been given answers as to what went wrong. Press attention has focused on the insensitive treatment of one widow by the President once her husband’s body was returned to the mainland, why one of the soldiers was left behind during the evacuation (he was later found dead a mile from the ambush site) and the fact that “no one knew” about the US military presence in Niger. In fact, most Americans and the President himself were unaware of what Niger was until the ambush. Now, partisan rebukes are being thrown and answers are being demanded. Yet, with only one percent of the US population directly connected to the US military as serving personnel or immediate relatives of those doing so, it is not entirely surprising that the public and corporate media are unaware of the full extent of US military activities outside of the open conflicts in Afghanistan, Iraq and Syria.

A bit more surprising is the apparent Congessional ignorance of what is happening in AFCOM’s area of responsibility (AOR) or the rules of engagement (ROEs) under which that SF team and other troops operate (that is relevant because it turns out that the ill-fated patrol had no US close air support and required French air assets to come to its assistance more than an hour after the ambush began). Since it is routine for the Pentagon to provide off-record briefs to the Armed Services Committees of both deliberative chambers on military operational matters abroad, this seems unusual unless there was a highly classified scenario being developed in that part of the world.

The surprise and arguments about the ambush in Niger–“Trump’s Benghazi,” as some are calling it–obscures an underlining fact: US imperialism is in crisis. It may or may not be terminal and it may or may not be positive for world peace, but the reasons for the crisis are worth exploring.

The crisis of US imperialism (or neo-imperialism, should one want to be pedantic) is rooted in both domestic as well as international factors. Domestically, the long era of “liberal internationalism” is over, and so far nothing as emerged by way of a coherent foreign policy and military strategic doctrine to replace it. Liberal internationalism, which emerged during the Cold War and remained as the guiding principle of the US approach to international relations until Donald Trump entered presidential office, is premised on the belief that the US has a special responsibility to engage in the international system in order to safeguard and expand a liberal democratic order based upon market capitalist principles. This was evident in the US role in creating international institutions such as the UN, WTO and IMF but also in its role as the ‘world’s policeman.” The idea was that the US, as the world’s superpower, had the responsibility to promote and maintain a system that, if not made in its image, was supportive of the liberal mores that it espoused, especially when these were challenged by actors with less noble motives. Many might disagree with both the premise and practice of liberal internationalism, but that is what guided US foreign policy and military diplomacy for almost a half century.

The liberal internationalist (some call it interventionist) consensus spanned both major parties and the foreign policy elite in Washington and in academia. But with the emergence of an economically nationalist and neo-isolationist “America First” Alt-Right led by the likes of Steve Bannon and endorsed by Trump, the consensus has broken down. Where American neo-conservatives and neo-Wilsonians, neo-realists, idealists and constuctivists could all paper over their differences under the umbrella of liberal internationalism in pursuit of US global hegemony, they are repudiated in their entirety by the America Firsters. However, other than the appeal to economic nationalism, xenophobia and a “strong military,” the latter are themselves unsure how to approach world affairs. This is seen in the Trump administration’s ad hoc approach to assorted foreign policy issues as well as in the lack of high and upper management level appointments in the foreign policy and national security bureaucracies (over 250 such positions remain unfilled ten months after Trump’s inauguration).

By way of default, the US imperial reach is increasingly maintained by the military rather than the diplomatic corps. Secretary of State Rex Tillerson has decimated the upper ranks of the foreign service in favor of relying on a small cadre of trusted advisors, only a few of whom have the type of diplomatic experience that a career foreign service officer would have. In parallel, Trump has staffed the White House and Pentagon with retired and active duty generals, even in positions traditionally filled by civilians. The combination, when added to the lack of strategic vision and baseline foreign policy principles, has resulted in the conduct of US diplomacy led by military threat or fiat, as opposed to military diplomacy being subordinated to and guided by broader strategic and diplomatic objectives.

This is a major sign of weakness because the role of global hegemon requires that the majority of other states and international actors support US leadership and eventually accept and share its values as organizing principles for the international order. That is how the difference between “super” and “great” powers is drawn: “super” powers intervene in the international community in order to maintain and defend systemic interests grounded in the promotion and acceptance of shared perspectives and values, whereas “great” powers intervene in the international community to promote national interests in the absence or rejection of universal standards. Both approaches are grounded in realpolitik, but only the former is hegemonic because it relies more on diplomatic cooperation than military coercion.

Evidence that the US is declining in influence and moving from a “super” to a “great” power is seen externally. The return or rise of old and new powers has shifted the international system towards multipolarity after a decade or so of post-Cold War unipolarity. The US may still be central to the strategic equation inherent in the emerging mulitipolar system but it no longer dominates it. The endless wars since 9/11 have sapped its finances and public morale and demonstrated that its much proclaimed capability to fight and win 2.5 major regional conflicts (MRCs) was baseless in fact (the 2.5 MRC scenario was premised on the US simultaneously fighting and winning two major and one minor conventional regional conflicts alone and against any combination of adversaries. Unfortunately for US military planners and the troops that were deployed under that strategy and unlike Saddam Hussein’s forces, various enemies refused to cooperate by fighting the way they were expected to fight). And while its blood and treasure were and are drawn in dozens of conflicts such as that in Niger, other states push economic development and  military modernization as the path towards great power status.

Although it remains a potent, perhaps unchallenged fighting force under the right conditions, the impotence of the US when it comes to imposing a preferred political solution in the wake of military conflict has been noted by allies and adversaries alike. The latter now challenge the US more and more, in places both far from and near to what should be essential US national interests. They include states as well as non-state actors, and they undertake covert and overt hostilities against the US on several dimensions across multiple fronts, be they cyber, kinetic, economic or diplomatic. The US is increasingly unable to respond symetrically and effectively to these challenges even with a forward military presence spread across the globe.

The problem of US challengers acting with relative impunity in a multipolar world is not its only concern. US allies no longer see its as a reliable partner. This is largely due to the deleterious impact of the Trump presidency on the US reputation, but it is not reducible to it. Allies and adversaries can all see the political polarization within the US, the increase in racial and ethnic tensions, the growing economic inequalities, the culture clashes over traditional values, the overtly tribal nature of interest group intermediation, and the overly violent nature of a popular culture enabled and promoted by weapons manufacturers and the lobbies that use fear-mongering and mythology on their behalf to keep the culture of violence alive and growing. These internal contradictions all spell out the weakness of a society in decline. For many at both home and abroad, the US gives all the appearance of being Rome before the Fall.

It seems that the mainstream media and the public that watches it are slowly cottoning on to this fact even if the political class does not want to admit it. The lack of victories abroad, the lack of information about what the US military does and where it does it (even as the Trump administration authorises expanded CIA paramilitary operations, including drone hunts of suspected extremists), and the notion that the more the US tries to maintain its international position the more it weakens itself on the home front, appear to be gaining traction in the social consciousness. There is more open wondering about “why are we there and what purpose is being served” as opposed to the “if not us, then who” rationales that have dominated public discourse for the past decades. And even though concerns about terrorism remain strong, it is harder for people in the US to rationalize and support policies that claim that tribespeople with pre-modern social organizations in West Africa (or Afghanistan for that matter) are, through a long string of connections, a potential existential threat to the US mainland and its way of life.

Eroded from within and challenged from without, it appears that for this era of US (neo) imperialism, twilight has arrived. The question is what comes next, because if one thing is proven in history is that Empires in decline seldom go quietly into the night. And night is approaching, fast.

Postscript: The radio interview that prompted this reflection (and which covers more than this particular subject) can be found here.

One notable aspect of contemporary US politics is the re-emergence of so-called culture wars. Orchestrated by Steve Bannon, assorted alt-Right platforms and Murdoch media outlets in response to what could be called the de-WASP (White Anglo Saxon Protestant)-ification of US society, the conflict is centered on symbols and messaging. The regression into appeals to tradition, “culture” and “values” (read: white privilege) is a modern version backlash against what author and sociologist W.E.B. Du Bois (1868-1963) called “good Negro government” after the Reconstruction Era in US history (1863-1877). The theme that today’s culture wars hark to the backlash against “good Negro government”  has been picked up by the writer Ta Nehisi Coates in his latest book “We Were Eight Years in Power,” where he argues that Trump’s electoral victory in 2016 was in large part due to white voters fears that Barack Obama had conclusively proved that people of color could run the federal government competently and that whites could no longer claim that colored people were ill-suited, emotionally, tempermentally, intellectually and culturally, to govern. It is one thing to have “good” Negros portrayed as equals on TV shows. It is quite another for them to actually wield power over whites.

Du Bois outlined his thoughts on “good Negro government” by watching the sequels to post Civil War reconstruction in the South, in South Carolina in particular. After the civil war US authorities mandated a period of social reconstruction in the defeated Confederacy in which free slaves were, by federal mandate, integrated into municipal and state governments and other social institutions. This forced intervention was designed to lay the foundations of a more egalitarian Southern society, and in many instances free Negros took up managerial positions in a variety of public and private agencies. However, after Reconstruction and federal government intervention ended (along with the withdrawal of federal troops), Southern states set about undoing the social changes that it had wrought. In 1895 South Carolina held a state constitutional convention in which most of the gains made by blacks were reversed and they were legally reduced to second class citizens prohibited from holding political offices and purged from public and private bureaucracies. This was also the time when the Klu Klux Klan was founded (as an extrajudicial enforcement arm of the socially revanchist South), the period of building monuments to heroes of the Confederacy was begun and the foundations of Jim Crow were laid.

For Du Bois, this backlash demonstrated that what White Southerners feared most was not a “bad Negro government” rife with incompetence and corruption, something that was already evident in pre-war Southern white governments. Instead, the greatest fear of Southern whites was of “good Negro government” that did the things that only whites were purportedly capable of doing due to their supposedly superior attributes. To that was added the battlefield record of black Union troops, who Southerners thought would be cowards and run from battle but who instead proved to be very competent soldiers, and the fact that instead of rioting, raping and pillaging once they were freed, former slaves went about peacefully rebuilding the South without major problems of their own (in fact, the majority of violence during the Reconstruction was white-on-black as white Southerners resisted treating recently freed slaves as equals).

This combination of factors destroyed the myth of white supremacy that Southerners clung to, so legislative reforms such as the 1895 South Carolina constitution were enacted in order to restore and enshrine the “proper” racial hierarchy under slave-free conditions. In effect, although unable to return to slavery, post-reconstruction legal reforms that restricted the citizenship and human rights of free slaves amounted to an early American version of apartheid, the origins of which were rooted in the fear of usurpation of white privilege.

Coates sees the Trump phenomenon as a repetition of the fear of “good Negro government.” The election of Barack Obama and the success of his administration in the face of disloyal opposition by Congressional Republicans and the Right-wing media was a nightmare for white (mostly working-class male) social revanchists who had been forced to suppress their racism and bigotry since the 1960s, when the Civil Right Act (1964), opposition to the Vietnam War and the adoption of anti-status quo and “countercultural” lifestyles upended traditional hierarchies. In the ensuing 40 years the white wage labouring classes have seen their social status eroded along with their jobs vis a vis competitors, most of them people of colour, emanating from home as well as abroad.

Objective explanations for white working class decline offer no relief to those suffering within it. It is bad enough for them to have to compete on US wages with undocumented immigrants and foreign wage slaves. It is particularly bad for them to have to compete with robotics and other aspects of computer generated productive automation. They have to find explanation for their plight in something other than the inevitable progression of US capitalism in a globalised system of production, communication and exchange. For the white demographic in decline, the answer to their plight lies in no fault of their own under conditions of capitalist competition, but in the social changes occuring corollary to it. That is, the explanation for white decline has to be socio-cultural rather than structurally capitalist in nature, specifically seen in the decline of WASP “values” and emergence of non-WASP perspectives as dominant influences in contemporary US society.

In that light the election of Barack  Obama to the presidency and his subsequent success at mastering the art of governance compounded white social revanchist fears by promoting and celebrating Hispanics, Asians, gays and other minorities in leadership roles in government, business, academia and communities, and by openly embracing minority cultures as part of the mainstream of US society.

Steve Bannon has seized on this to lead the cultural charge in support of “tradition” and against “unAmerican” values, which are now open code words for a return to white supremacy. He and his political acolytes have been successful in orchestrating a pushback that has prompted a regression in US social development, with a white backlash against the gains made by minorities of all persuasions now growing stronger than in the previous three decades. The cultural wars are between an ascendant multicultural, multi-ethnic, poly-religious yet increasingly secular, pro-choice, pro-gun control, pacifist, sexually diverse and egalitarian-minded, “keep your hands off unless invited,” post-modern demographic with a rationalist and normatively relative global perspective, on the one hand, and a monocultural, white dominant, Judeo (but mostly) Christian, heterosexist, patriarchical, sexually aggressive hands -on, pro-gun, militarist, anti-choice, anti-science, industrial, xenophobic, normatively absolutist and economically insular demographic on the other. For the moment, the struggle is even but the numbers do not lie: given current and projected birth rates, the Bannon target demographic is in decline.

The last time there was a cultural clash in the US anywhere similar in scope was in the mid-60s. Until the early 60s the US was run in the image that Bannon and Trump supporters now hark back to: Dad at a good paying manufacturing job that allowed him to own his own home, Mom happily tending to the domestic front, both regularly attending a Christian church with 2.2 kids and a car in every garage (or, for those who may remember such things, basically operating as Ozzie and Harriet of 1950s TV fame).

But the 1964 Civil Rights Act, opposition to the Vietnam war and counter-cultural lifestyles pushed by rock music broke the consensus on the national myth and prompted a major ideological struggle. In that instance, progressive forces won over the rednecks and defenders of tradition. Now the struggle is being repeated but is sparked, as it were, from the other side–conservative whites are pushing back against the progressive secularization and egalitarianism of US society, as exemplified by Barack Obama and his good Negro government. The champion of these social revanchists is Trump, but it is Bannon who is the puppeteer.

There is a popular saying in the US these days: “Stay in your lane.” It is taken from car culture and references highway traffic dynamics. But it has a subtext of implicit or threatened road rage and it is in fact a substitute for “know your place.”  “Stay in your lane” is now used widely to address stroppy females, uppity Negros, recalcitrant children, surly teens, overly camp gays or butchy lesbians–basically any minority individual or community that dares to challenge WASP conventional wisdom about social hierarchy. For Steve Bannon, who has been doing the rounds of talk shows and conservative conventions this past week, it is all about getting the usurpers of white privilege to either get back into their traditionally prescribed roles or return to hiding.

Bannon believes that his 20-25 percent of the electoral base is homogenous, scared and united through social and corporate media. It is a short term vision, but given the uncertain shadow of the future it is possible that short term political gains based on a socially revanchist ideology could seep into the broader electoral fabric. Whatever their antipathy towards Trump aand the GOP, his opponents are heterogeneous, hopeful and yet fractious and divided. The erosion of horizontal solidarities in an age of ideological individualism is abetted and pushed by adavances in telecommunications technology–the same technology that social revanchists use so effectively.  Bannon has already invited Democrats to continue to play the identity politics game (and there is a lesson for New Zealand here), because that allows him to successfully impose the weight of his demographic against those aligned against it. The Bernie Sanders/versus Hillary Clinton campaigns show one end of the “liberal” internecine division in the US; the feminist arguments about the #metoo hashtag show another. There are many more sources of liberal/progressive cleavage, and in Bannon’s eyes they spell “Achilles Heel.”

The success of the cultural wars pushback is concerning. The Right-wing (including alt-Right) media, both corporate and social, have very much influenced the discourse with their attacks on the Obama legacy (him being “weak” in foreign affairs etc.) and in their support for Trump’s demeanour and his dismantling of that legacy via Executive Orders. The impact is real. Things that one would have thought were done and dusted years ago–arguments about gender differences as they apply to employment and wages, racial differences as they apply to law and order, whether being native born as opposed to foreign born should be a criterion for security clearances, are homosexuals trustworthy with kids, what constitutes patriotism, etc.–are now back in the public domain in a measure not seen in decades.

All of which is to say that things in the US are pretty tetchy at the moment, and the possibility of physical conflict between those who embrace “good Negro government” and those who fear it are quite real.

Let us not think that this is exclusively a US problem. Be it in the “I told you so” comments of white South Africans or Zimbabweans about the bad Negro governments that followed the abolition of white supremacy in those countries, or in the similar comments about poor governance of black-ruled cities like Detroit or the District of Columbia in the US, or those who point to problems with aboriginal self-governance in the Northern Territory, there are many who find comfort in black failure and find threats in black success. That is true for some quarters in Aotearoa, where the possibility of “good Maori government” or “good Pasifika government” is dismissed out of hand not so much because of their outright impossibility due to some instrinsic traits of those involved, but because of Pakeha fear that they could do no worse, and perhaps even better than Pakeha dominated government.

Let’s remember this if there is pushback against the notion of “good Negro government” in New Zealand.

Mitch Harris and I continued our weekly radio conversations from the US, this week discussing Harvey Weinstein, reports that Trump is  mentally “unraveling” and how the Mueller investigation into possible Russian interference in last year’s US election is progressing. Theme of the week might as well be “the more things change, the more they stay the same.”

Letters from America, take seven: Dark Irony.

datePosted on 07:50, October 4th, 2017 by Pablo

The fact that a country western concert in the US was the target of yet another mass murder spree by an automatic weapon- toting white man is darkly ironic given that country western fans tend to be ninety percent white, predominantly middle and working class, republican in political orientation and a core demographic of the National Rifle Association (NRA) and the Trump support base. They are known for wearing and displaying US (and confederate) flags along with cowboy boots and hats, and indeed many of the victims were clad in patriotic-themed apparel.  The guns used were apparently US-made semi-automatic assault rifles converted to fully automatic by the use of converter kits known as “bump stock” kits (which provide an anti-lock override mechanism attached to a short stock that allows the shooter to hold the trigger down and use the recoil to simulate an automatic setting). The shooter used extra capacity magazines, which are legal in Nevada, as are the conversion kits. In fact, the weapons, ammo and conversion kits can be purchased at the same time in any gun store. Truth be told, a converter kit is not always necessary. A simple file can be used to file down the spot welds that often are the only thing preventing a semi-automatic weapon from becoming fully automatic, especially on older model combat weapons like AK-47s and M-14s.  In any case, semi-automatic weapons are classfied as hunting weapons so purchases do not need to be entered into a federal databank (as some states require automatic weapons to be).

The entire cache of weapons, amunition and acessories stockpiled by the killer were legal. And since he had no prior criminal convictions, so was his possession of them.

With the exception of some rightwing conspiracy types who claimed that the killer was a Muslim convert, and Daesh, which tried to claim credit for the attack, no one in a position of authority is claiming that this was an act of terrorism.

I tend to agree with this assessment even though people in the killing field were clearly terrorized and many more traumatized by what they experienced. Beyond the motivation-versus-effect argument about how to define terrorism, the hard fact is that here again we have another example of a white male getting a pass on the “terrorist” label. Be it in Sandy Hook, Charleston or Colombine, white males who commit mass murders, even when motivated by racial, political or religious animus, are described as mentally ill, insane, maniacs or lunatics. They are not called domestic terrorists.

That is not the case when people of color engage in similar acts, even though the majority of mass murders with guns in the US are committed by white males. Plus, by definition someone who undertakes such acts has to be at least a little bit mentally out of kilter. So why call some US mass murderers crazy and some cold-blooded terrorist killers? Given the level of planning put into the Las Vegas attack, it can be argued that the perpetrator was much less nuts than many other murderers. Yet the “T” word will not be used on him even though what he did was deliberate, calculated, well-planned and executed and designed to have the maximum lethal effect on what was a carefully chosen mass target.

We shall see what set off him off.  It might be gambling debts, a romantic breakup or a psychopathic meltdown rather than a political or musical grudge. He clearly knew what he was doing, and he acted in premeditated fashion. So the forensics on the event will be interesting. Less so is the tragedy porn now playing 24/7 on US television screens, where tales of human misery and pathos, be it man-made (Las Vegas) or natural in origin (Puerto Rico) are on repeat loops for the morbidly obsessed (I am in the US on an extended sabbatical so am getting to live this in real time).

What is noticeably absent from the official police statements and pretty much all of the hourly “news” coverage is any discussion of gun laws that allow an individual to amass 30 or so automatic firearms, thousands of rounds of combat grade ammunition and precursor chemicals for explosives. Instead, the coverage is all about the shooter, his motivations and the wonderful character and/or heroism and/or sacrifice of all of his victims. Leave it to the “liberal” talk show hosts to address that elephant in the room, and leave it to the rightwing media and politicians to make the discussion about gunowners rights as opposed to the victim’s rights that were so brutally violated.

That is why I have no illusions that anything good will come of this. If nearly 30 kids can be murdered in Sandy Hook and nothing gets done in terms of gun control, and instead rightwing freaks saturate social media with claims that it was a government conspiracy hoax done to take away guns from law abiding people (like the Las Vegas shooter), then there is little hope that the president or Congress are going to do anything to change the status quo just because some good ole boys and girls got the hot lead hose down by a disgruntled accountant. This is especially true since Republican congresspeople and the president have received large sums of campaign (if not other) money from the NRA.

It is, however remotely, possible that because of who he targeted, the Las Vegas killer might have sparked a pang of conscience in the gun lobby and the politicians who pockets are lined by it. If that is the case then the victims will not have suffered and died in vain. But for the moment one can only repeat what has been said many times before: the time for thoughts and prayers for the victims is over. The time for action on gun control is long past due.

This week Mitch Harris and I talked about Trump’s  attacks on the so-called “take a knee movement,” his lack of compassion for the Puerto Rican victims of two hurricans and the increasingly risky rhetoric he uses vis a vis North Korea. It can be found here.

As part of the series of radio interviews I do with Mitch Harris on RadioLive on Wed nights, this week we decided to be a bit more free ranging than usual (since the normal focus of the radio version of the “Letters from America” series tends to concentrate on matters of US politics and society).  The issue of Chinese influence in NZ is getting a fair bit of attention as of late, and the pipe rupture causing shortages in aviation fuel and petrol supplies provides a basis for pondering the down side of N8 wire culture. And then there is Hillary blaming Bernie Sanders and the Russians for her loss last year while taking no responsibility for it, and Drumpf ranting incoherently at his first UN General Assembly speech. There was plenty to talk about. You can find the interview here.

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