Resistance v. Collaboration in the Trump Era

Since the election of Donald Trump this past November, the term “resistance” has been everywhere. His policies must be disrupted and a new, stronger opposition must coalesce. While Democratic political leadership pledge resistance, the facts state otherwise.

When an oppressive force takes over a country, the opposition gravitates towards two ends of a continuum. On one side stands resistance, the other, collaboration. Erik Loomis correctly points out that building trade unions want to collaborate with Trump, despite the existential threat to the environment and unions themselves. It’s as if the Reagan administration never existed.

But it’s not just the conservative unions with memberships that swung towards Trump in the Rust Belt. Progressive champions are also guilty. Sens. Sherrod Brown and Elizabeth Warren, who liberals usually speak fondly of, both say they support the utterly unqualified Ben Carson for Housing and Urban Development (HUD) Secretary. All but one Democratic senator confirmed Gen. James “Mad Dog” Mattis for Secretary of Defense. This despite Mattis having what can only be called bloodlust; a military man who can’t wait to kill foreigners. These same senators will in a year’s time decry what Mattis does in office, but they chose to approve him. This is not resistance, not even close.

When the Germans invaded France in 1940, every person had a choice to make. Many rejected the Nazi occupation. They banded together to undermine enemy control, through intelligence gathering, noncooperation, and sabotage. The French Resistance was integral to Allied victory and the end of the Nazi state.

Others decided to seek peace and coexist with the occupation. Philippe Pétain, perhaps France’s greatest living military hero, turned the destroyed republic into a puppet regime based in the city of Vichy. Some collaborators were authoritarians eager for the chance. But others thought they were doing noble work, shielding France from the world of the Nazis. They were willing to work with a power that history knows was irredeemable.

Because the middle ground is treacherous between resistance and collaboration, accommodation, whatever you want to call it. For the last half century, activists have been trying to change the Democratic Party from within. This strategy failed in the past, and some Bernie supporters and Black Lives Matter activists are trying again today. But today’s activist can easily be tomorrow’s apologist, as social movements are co-opted. Given how much progressive work and resources went into campaigns like Warren’s senate run, it is disturbing to see her choice to work with Trump. If there is widespread belief that Trump is an illegitimate, dangerous precedent, confirming his extremist nominees and having chummy meetings to talk about pipeline jobs is not the way to go.

Those in the streets, blocking streetcars and shutting down intersections, they see Trump for what he is. To have a “wait and see” approach is a privilege many do not have. Women, people of color, LGBTQ+, indigenous peoples, they are under attack now. Accepting Trump as legitimate is to sanction their oppression. Green card holders and dual nationals are being denied entry to the US, creating international chaos and showing that whatever promises were made prior to Jan 20, they should be considered null and void. The progressives in Congress have rolled over and confirmed the officials who will defend the refugee ban. They had no problem spotting the neo-fascists an administration, and then maybe trying to fight that once it was built.

Total resistance is the only way forward. But the front lines need dedicated people. And as much as the Women’s March was a show of opposition, it seems to be headed towards more symbolic resistance that colors within the lines and plays friendly with authority. The economic and political structures that hold Trump and his ideology up are never under threat.

Just after the election, the Daily Beast, a ‘progressive’ media outlet tied to Chelsea Clinton, wrote this:

But if he is our next president, we will not question his legitimacy or hope he fails.

Instead, we will count ourselves members of the loyal opposition—loyal to the United States of America and opposed to the policies proposed by the president-elect during his campaign. And we will reflect on what has led so many of our fellow Americans to embrace such a messenger.

How does that strategy look today?

 

Guest sermon text: “And in society at large.” (9/14/14)

I was asked to give a guest sermon at the Unitarian Universalist Church of Palo Alto when the parish minister was at the church summer retreat. There was no set topic, so I decided to write about Principle Five of the Seven Principles. Essentially, I ask what Principle Five really asks of us, and argues the need to promote economic democracy, socialism, worker control, whatever you’d like to call it. Given September 14, 2014.

“And in society at large.”
Andrew J. Mackay

Should you have time to do some real, intense, dedicated pondering, the Seven Principles of Unitarian Universalism is dynamite daydream material. They represent the foundation of a moral philosophy; ourselves, our church, our societies emerge from that foundation. This morning I’m going to take one principle and explore its meaning and potential.

Principle Five recognizes that the community supports “The right of conscience and the use of the democratic process within our congregations and in society at large.” Those last five words- “and in society at large.” It is not a specific checklist. Rather, it urges us to evaluate the whole interdependent web of existence that we find ourselves a part of. That phrase compels us to dream big. Envision a world nourished by the roots of democratic freedom.

As a sociology student, the definition of society is important. To dive into Principle Five requires us to define our terms. Without clarity of language this journey would be like an astronomer trying to study the planet Saturn without knowing where it is or what it looks like. [pause] The word comes from the Latin socius, which can be translated as “companion” or “ally”. Society binds people together in friendship and trust. Hopefully, it should rest on our humanity and common feeling. Author Anat Shenker-Osorio wrote in 2010 “The belief that we are all competing with each other for scarce resources, that life is by nature a zero-sum game, ignores critical truths that rightly deserve the designation of ‘natural law’. Humans are a social species. We are pack animals; we like to be together lots of the time. Some of our greatest joys and oldest cultural practices involve sharing: our homes with a stranger, bread and wine with friends, material goods with our families.” The aspect of our lives where zero-sum thinking dominates, to the detriment of many, is the structure and culture of the economic system.

Large business pursues optimal profits, with much collateral damage. Chemicals spill into the West Virginia water supply, jobs are moved from Ohio and Illinois overseas, retail workers are not given enough hours to qualify for full-time benefits. We are a part of the economy, the reason it exists, yet often we feel helpless and swept up in something beyond our control. This economic power then influences our political democracy. UUs for years have been working against the influence of money on politics, so the danger is well-known. Politicians driven by business interest cash often ignore their constituents. According to an October 2013 poll, Americans held a higher opinion of the DMV, hemorrhoids, and cockroaches than Congress. I am 24 years old and gridlock, both in this state and in Washington, seems natural.

In society at large, everything is interrelated. If one aspect lacks accountability and popular control, it will harm the others. Without addressing core issues, attempts to build a better world will be undermined. There exist many proposed solutions for a more just economy, from the general public and UUs in particular.

Much of today’s activism is built around making large businesses yield to the popular will. Some of you may get email newsletters asking you to sign a petition against Wal-Mart, or Exxon-Mobil. Bad behavior! Environmental waste! Corruption! Send them a message! It is a demand, we want a say, this can’t continue. At this year’s General Assembly, a high-profile resolution was passed, moving to divest from fossil fuel conglomerates. Our UU community aims to use economic power to create a sustainable society. Divestment is often linked with boycotts and sanctions to make corporations and whole states change their ways. California was host to the Delano grape boycott in the 1960s, where popular will forced powerful agricultural interests to stop exploiting migrant farm workers. Worldwide action punished South Africa economically for its vile system of apartheid.

This all points to a desire for more democratic control in the American economic system, by workers of a particular business, and the general public who must deal with the fallout of business decisions. Both groups, employees and the communities they live in, must deal with the trauma of outsourcing, cuts to wages and benefits, and disregard for the environment. In a lifetime, the average American will spend 90,000 hours at work, but the typical worker has no say in how her company is run. Unions increase worker power, but their scope is limited, and less than 7% of private sector workers belong to one. The public company is run by a small board of directors and a small set of principal shareholders, who often are the same people. The UUA is part of an interfaith group that buys shares in companies to create pressure for reform. Such efforts can only go so far- corporate stock gives disproportionate power to holders of special types of shares. And the reality is that promoting economic justice may mean cutting profits and endangering stock price. Working within the system where profits are expected to increase indefinitely means calls for justice may go unheard.

The world of privately-held companies lack any internal accountability. In the US, the largest private companies have $1.8 trillion in annual revenue and employ 6.2 million people. Their work can be damaging to humans and the environment. The two largest private companies in the country are Cargill, which sells palm oil and soybeans from areas that used to be rainforest, and the petroleum multinational Koch Industries.

Not to despair. The world of today has never been inevitable. There is a place for the democratic process in the economy. Some existing businesses show a different way of doing business. There are cooperatives all around us, where workers and consumers get a say. Credit unions in America serve 44% of the economically-active population. They are community not-for-profit organizations, where account holders are the owners and elect their leadership. To have a say in a large banking chain, you need to purchase quite a lot of stock. You are not a part-owner of Wells Fargo or Bank of America just because you opened up a checking account. You are not consulted on their business decisions. Credit unions and other cooperatives are owned and run by the community, and their decisions by nature factor in the human element. The Manhattan board of a large bank doesn’t have to consider the effect of foreclosures or high interest loans on a small community. A local credit union does; the leadership and ownership live in the community, and must personally deal with the fallout of destructive policy.

In the past year I’ve learned of an idea created by credit unions that shows the value of a democratic, community-run mindset. Several states now allow a contest called save-to-win. Most states have a lottery, with big prizes and lots of advertising. Lotteries are played by the poorest Americans, and few ever win. It is in some sense a poverty tax, where people are exploited by their hope for a better life. Save-to-win is simple: for every $25 put into a savings account, you get a raffle ticket for a drawing at the end of the week, or month, or year. It has created the excitement of a regular lottery, while increasing the savings of poor Americans. People are excited and motivated to save for their future. Credit unions have created a lottery where you can’t lose. This is a part of a society of companions and allies. There is more than the zero-sum, everyone can win and thrive.

Cooperatives go beyond the local credit union or organic food mart. The Mondragon Corporation in the Basque region of Spain is a diverse organization with many cooperatives, divided into finance, industry, retail, and knowledge. They employ 74,000 people, and by company rule, no person can make more than 8 1/2 times the lowest-paid worker. In a country still devastated by the credit bubble, Mondragon has stayed strong.

The economist Richard Wolff, who you may have spotted on Moyers and Company or Charlie Rose, has crafted an initiative called “Democracy at Work”, where businesses can be created that are self-directed by workers. A few years ago I saw him speak in Berkeley, and his words were invigorating. The framework for democracy in the economy, that largest component of “society at large” exists. There are realistic solutions. It is a matter of will.

If companies were run by the workers, would their jobs and factories would have all been moved overseas? Or would they have taken initiative, and made the enterprise work here, whatever it took? Would a worker-run factory pollute the groundwater, when the leadership would have to come home and drink it? When we send petitions, or move our money, or boycott a company, we are demanding accountability. The best way to make the economy accountable to the people is to make the people accountable for the economy.

In Matthew 21:12-13, Jesus finds the Temple of Jerusalem filled with money-changers and vendors. The money-changers were turning the currency of poor pilgrims into a special temple scrip, at a large markup. This system still haunts us today, though instead of temple cash it is called Disney Dollars, and the pilgrims have been replaced with sunburned tourists. Jesus is furious of this exploitation. He flips the tables over and drives the lot out with a lash. As they leave, he shouts “It is written . .  ‘My house will be called a house of prayer . . . but you are making it ‘a den of robbers.’ It is rare that we see Christ in such a fiery temper. Something about the operation of the Temple made him livid. He did not admonish the money-changers, and he certainly did not simply forgive their misdeeds. He flipped a table. A popular meme three years ago had a painting of the scene with the caption “The First Occupy Wall Street.”

The scene shows the importance of sacred places and sacred institutions. The Temple is the holiest place for the Jewish people, and it was being sullied by profiteering. Perhaps some things should be above profit. Our political democracy today is built upon profit, as special interest cash creates a skewed set of priorities for elected officials. We have our own secular temples, that we cherish and treat with special care, and perhaps the moneyed interests need to be driven from those places too. The best way to achieve democracy, a deep and encompassing democracy, is to change the way money is spent and businesses are run.

The 17th of September will mark the third anniversary of Occupy Wall Street. If nothing else, the movement sought to link the economic power of the 1% with its political power and influence. The question of why Congress is less popular than cockroaches has a complicated answer, but money has certainly steered it to this point. When myself and fellow members of Occupy San Jose handed out flyers on how to join a credit union, and picketed banks, and along with local non-profits encouraged churches and small businesses to divest from large banks who were foreclosing on houses in their community, we had an idea that there may exist a better way of doing things. Perhaps there is a place for democracy in society at large.

The lone woman: standing outside the UU liberal consensus

SEVERAL years ago, I attended the “morning forum” at my local UU congregation. It was a current events discussion group that started a half-hour before the first service.

It was the end of the year, and by then a standard topic was a year-end review for President Obama. There were about twenty people in the room. Most of them were Kennedy-era liberals, with some of the older participants having grown up worshipping FDR.

The facilitator had developed a detailed handout, covering each aspect of the presidency. At the end of the session, each person gave a letter grade to the President- they were tallied on an easel.

Almost everyone gave Obama either an A or B on every segment- mostly A’s. Only one woman, along with myself, gave the President a failing grade in anything. We agreed that it was absurd to view the ever-lengthening Afghanistan conflict, or his deportation-heavy immigration policy as anything other than serious, systemic issues. Income inequality was getting worse, and the ‘recovery’ in effect at the time didn’t benefit people outside the top tax bracket.

Afterwards, it felt pretty awkward. Clearly I had intruded on people’s long-held worldviews. And as outspoken as I can be, I never dissent just to be shocking. The woman who joined my mini-protest came over. She was older than me, but a bit younger than the Kennedy-era liberals. Apparently she was often the lone critical voice in the forum, and she thanked me for keeping her company. It was clear that she was uncomfortable with the situation. But a forum is supposed to be a free discussion, and her contributions were both eloquent and well-grounded.

Two things Unitarian Universalism stands for are freedom of expression and against ignorance. But I felt a narrow political consensus gripping the forum that Sunday morning. This part of the congregation was so used to defending the president from conservative attack that they were uncomfortable with a progressive critique. Yet if the critique wasn’t there, the forum would have been fine living in a world where the President could do no wrong.

I never felt this way in a religious context. Atheist, agnostic, polytheistic, Eastern, ancient, contemporary. Congregants were always open to new religious concepts, and had often moved significantly from their previous beliefs. But there wasn’t much dynamism in politics. In many places, UUs come from well-off liberal families, and have held the same basic ideology since they were children. Like I said, the older members of the forum came from Roosevelt families, and still spoke of him in godlike terms.

Unitarian Universalism is a religion. But it wears its politics on its sleeve. I’ve written that UU politics and UU ideals do not link up. The ideals call for liberation. The politics call for institutions of injustice to behave themselves.

IN 2014, a couple of years after the forum, I gave a guest sermon at the same congregation (“And in Society at Large”, the text of which you can read here). My politics here were different, and my point of critique was systemic rather than focused on one man. But the same tension emerged. After the second service, a woman stood up during announcements. She applauded me for my sermon, but then tied it into her work she was doing- opening up the local Democratic Party office ahead of the 2014 midterm elections. At no point did I mention party politics as the solution- nor do they fit in a call for economic democracy. I felt being co-opted right in front of my eyes, in front of a group of people. I personally felt humiliated that my weeks of preparation had been twisted so quickly.

Afterwards, most people gave me pretty brief, nondescript feedback- good sermon, thought-provoking, the normal. A woman came up later, around my age, and thanked me for bringing up so many things- like cooperatives, corporate greed, and the need for workers to control their lives. She also noticed the lack of tact shown by the person advertising the Democratic Party (in a house of worship, additionally).

The woman at the forum, and the woman after the sermon were different. But they had a similarity: they were the only one. The liberal bubble was large, but there were UUs who wanted better political discourse within the church. How many people stopped attending services because of the narrow politics? How many people shut up when their fellow UUs praised an administration that had been at odds with communities of color on many occasions?

If diversity is an issue, and at every congregation I’ve been to oh god it is, politics is a real, tangible issue. I often see a politics that works and makes sense, assuming you’re white and financially stable. The Black Lives Matter resolution passed at General Assembly in Portland was fraught with conflict, essentially because the act called for prison abolition. Abolition is a step too far for mainstream liberals, but for people of color living in an age of mass incarceration, it is a cause for survival. It is great to have radical ministers and congregants offering a different way forward, but I’ve seen what happens if a church doesn’t have those people.

Or if they only have one. Always standing alone.

 

In solidarity with Melissa Harris-Perry

Professor Melissa Harris-Perry, MSNBC host and noted Unitarian Universalist (she wrote the foreword to the newest edition of the UU Pocket Guide), has walked off her show after being preempted again and again in favor on endless election coverage.

She said she had not appeared on the network at all “for weeks” and that she was mostly sidelined during recent election coverage in South Carolina and New Hampshire. (She was asked to return this weekend.)

In her email, Ms. Harris-Perry wrote that she was not sure if the NBC News chairman, Andrew Lack, or Phil Griffin, the MSNBC president, were involved in the way her show was handled recently, but she directed blame toward both.

“I will not be used as a tool for their purposes,” she wrote. “I am not a token, mammy, or little brown bobble head. I am not owned by Lack, Griffin or MSNBC. I love our show. I want it back.”

Prof. Harris-Perry is one of the few black women with a major position in TV news. Often the “election coverage” that pre-empts her show is just showing stump speeches live and other things that could be ignored or condensed.

I stand in solidarity with lack of respect for her show and the work she does. Her show has by far the most people of color as guests.

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News shouldn’t just show candidates yelling at each other. it needs to explore how their policies and ideologies will affect communities of regular people. Only through diversity can that be analyzed.

From @existentialfish (link)

From a college UU: value people, not brands

Yesterday in the weekly meeting for Unitarian Universalist students on campus, our service leader gave us definitions of “personal brand.” The discussion was interesting, but I felt nobody delved into how much conflict exists between the concept of a “personal brand” and a UU worldview. Since there wasn’t a good opportunity to explore my feelings then, I’m writing a response now.

Personal branding is emphasized in business circles, particularly among entrepreneurs. Just like with a traditional brand, participants attempt to broadcast a positive portrait of themselves, that uses whatever skills and resources they have. The idea, in theory, is to have a unique profile that makes you special.

Advocates of this process say that everything you do contributes to personal brand- education, work, choices regarding romance and children. One definition says that you need to define what you really find important.

But here’s the short-circuit. One thing you can value is not being bound by business concepts like brands. Thinking of people as brands is profoundly dehumanizing, and conflates personal identity with capitalist practice. Personal identity is broken up into quantifiable traits, because brands have no need for intangibles. “Value” is given a crass, narrow definition. Emphasis on personal branding- where everything, not just work-related, is crucial- fundamentally clashes with a spiritually fulfilling life. American capitalism is many things, but it is not a very spiritual realm.

It is depressing to read my life trajectory described in five-dollar word business speak. To bring up personal branding is important- I think UU young adult groups should discuss it since it’s ever-present in the adult world- but not with a starting assumption that it’s a positive thing. That needs to be proven. Forbes is not the arbiter of what principles we should hold.

Uniqueness is an empowering trait, but the flip side should be considered. Thinking in terms of brands atomizes people- existing in tension with the collective. Collective experience, religious, social, and economic, is essential to existence. When we are together, concepts like equality and dignity have meaning. For me, Unitarian Universalist spaces allow refuge from a world where nearly everything has adopted a corporate mindset. The campus that we had this meeting on is in crisis because the administration has become more like corporate executives and less like public servants.

What I ask here is to think about identity, and then personal branding. To you, are they similar, or not? What unites or separates the two?

 

The action fallacy and Syria

The UK House of Commons finished marathon debate over authorizing airstrikes in Syria. The government motion passed 397-223. In 2013 the same body defeated a similar intervention bill, with a united Labour joined by minor parties and defections from the Conservative-Liberal Democrat coalition.

It is not surprising that this vote will succeed, and do so by a considerable margin. The Paris attacks have turned dozens of Labour MPs into hawks. Jeremy Corbyn, the most anti-war party leader in recent memory, was unable to get his delegation into line. Ed Miliband, who led the opposition to the 2013 bill, also voted against airstrikes.

Corbyn is being pilloried by the press and by members of his own party, who has been given almost no breathing room despite an overwhelming mandate in his election.

This whole debate reeks of historical blindness. Corbyn and his anti-war brethren are just being consistent- 12 years ago the same debate occurred, about intervention in Iraq.

Is there a record of Western military intervention creating stable, secular nation-states?

No.

Was there an exit strategy before intervening in Iraq?

No.
Is there one now?

No.

Will an escalation of force undermine ISIS recruitment? Former hostage and journalist Nicolas Hénin thinks it’s a trap to rally support around ISIS.

The “good war” of today will be, just like Iraq, the “bad war” of a decade in the future. Each time a Noble Defense of Liberal Democracy(tm) turns into a bloody, expensive quagmire, there’s a whole round of editorials about a powerful lesson learned. Acquired wisdom will prevent the same mistakes.

I’ll forward the title of this post: the action fallacy. In times of crisis, it is always easier to defend doing something over not doing something. A wide range of people, including some of the Labour shadow ministry, see anti-war principles as weakness. Strength involves using people and money to destroy other people. Intervening in Iraq was worth creating free university, housing, investment in clean energy. Put this way- to dive into war with no evidence that it will improve the situation is to say you oppose programs that are guaranteed to improve a situation- not just in the United Kingdom, but Syria as well. For several million dollars you can build housing or turn one into a smoking crater.

Would ISIS exist in 2015 if there was no coalition invasion of Iraq in 2003? Highly unlikely, as its leadership in part are Sunnis who were displaced, and when the army was disbanded, they took their weapons and went home. If money was actually invested in creating a strong Kurdish state in northern Iraq, ISIS would never have been able to invade east.

The Western countries which are bombing (or will soon) talk about Western values and international cooperation. They’ve been completely unable to stop Turkey from bombing the Kurds, who are those secular anti-ISIS rebels that Westerners are always talking about. Never mind that the Kurds are the only thing keeping ISIS from having a long border with a NATO nation.

I’d like to finish by shaming one MP and praising another. Alison McGovern, a Labour MP who is voting for war but wants to couch it in humanitarianism, said this in her speech:

the biggest recruitment for vile extremism is want. It is dissatisfaction with the chances the world is offering you, whether in the back streets of Britain or the cities of Africa and the Middle East where young people find that the powerful in our world forget them far too quickly.

This is an awful chunk of hypocrisy, and exactly the sort of hawkish rhetoric you get from ostensibly liberal Democrats in the United States. The biggest recruiter for “vile extremism” are civilian casualties, creating the narrative that Islam is being attacked by a coalition of Western countries and needs people to come and save it. That ISIS is not in any way a genuine Islamic organization is irrelevant- violent intervention turns logical analysis on its head. Conflict narrows the focus of all involved. It stirs up the blood and legitimates cruelty.

Yet that’s not the most troubling part. It’s an argument about poverty being a key issue of the problem. This is in part true, and would make sense were it not in a speech justifying expensive military operations. Ending poverty requires money, which is wasted on weapons and a misguided form of ‘nation-building’ that failed to turn Iraq into a stable country. And many people in the Middle East do end up joining ISIS out of poverty- Western-created from warfare. The War on Terror has been a fourteen-year long lessons that attacking terrorism with military force both kills extremists and creates new ones. This ignores all the recruits from the West, including Paris, whose poverty is also Western-created through capitalist exploitation and inequality.

Alex Salmond, former first minister of Scotland, had a speech that had its issues, but summed things up well here:

we are being asked to intervene in a bloody civil war of huge complexity, we are being asked to do it without an exit strategy and no reasonable means of saying we are going to make a difference

Good point, Alex.

Worth and dignity, even the condemned

Yesterday Kelly Gissendaner was killed by the state of Georgia. She was a member of the Church of the Larger Fellowship, the Unitarian Universalist organization for the imprisoned, isolated, and far-flung people searching for truth and meaning. Her history and beliefs are very different from my own, but she is one of many people convicted of serious crimes who devoted herself to transformation in part due to the publications and work of the CLF.

As a Unitarian Universalist, the first principle of the faith is “the inherent worth and dignity of every person”. That includes those condemned to die. There is no justice to be won by the State engaging in murder and calling it justice.