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Winning Like Samuel Tilden: Trump, Violence and Voter Suppression

Stop saying this current US election cannot be rigged. It’s a trap. Donald Trump is projecting. He is rigging the election.

There is an unacceptable amount of gloating going on among opponents of Trump right now, all centred on the idea that Trump and his cronies have been outfoxed, outwitted and are now flailing around desperately without the vaguest plan for winning the election. The New York Times, the 538, the Guardian and other media keep stating that Trump has “no path to victory” and that his incessant claims that the election has been rigged are evidence that he knows this.

But let us consider for a moment that these claims of election rigging are the centrepiece of a path to victory that has nearly worked in the US on occasions in the past and has been highly effective in electing the kind of leader Trump wishes to be, a kind of Third World strongman, as opposed to a US president bound by conventional checks and balances.

Let us consider the two acknowledged effects of Trump’s constant refrain of election-rigging:

  1. It is causing both Republicans and Democrats to close ranks and state, in advance, that they will immediately and unequivocally accept the results of the election.
  2. It is assisting Trump in recruiting a growing paramilitary force of “poll watchers” and “election observers,” who will be deployed, with guns, to areas where there is a substantial concentration of non-white voters.

Trump, furthermore, has focused his accusations of voter fraud in ways that specifically target black and Latino voters. His rhetoric has talked about “different communities,” “you know who I mean,” and claimed that the main forms of voter fraud will be black Americans in “inner cities” voting multiple times and casting votes on behalf of the dead and illegal immigrants who are being waved through the US-Mexico border and being immediately permitted to vote in close states.

Even without a specific order to commit violent acts, Trump’s army of second-amendment activist poll watchers will, almost certainly, produce some violent conflicts. If they begin to harass non-white voters even non-violently, their presence might well engender violent reactions and ad hoc responses by armed young men from the communities they are attempting to intimidate. With as many as 15,000 Trump poll-watchers already signed up and with numbers increasing daily as their candidate exhorts them to come out and stop the alleged theft of the election, America can look forward with certainty to, at least, some polling places erupting into violence.

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For those who watch elections run by de facto dictator strongmen like Zimbabwe’s Robert Mugabe, we know what happens next: in order to restore public order, voting at that polling place is terminated and the voters are dispersed, in order to maintain public order. In a Zimbabwean election, ZANU-PF thugs go from one polling place to another and precipitate rioting and armed conflict, requiring that polling abruptly end in opposition strongholds before even half the votes there are cast. With no alternative place for opposition supporters to vote, massive vote suppression is achieved in the name of public order.

And what choice would local officials have, except to shut down polling places if people there were being shot, if there were rioting, if shop windows were breaking and businesses burning? The duty of law enforcement would be clear. And it is useful, at this point, to remember that in most places where Trump is mobilizing poll watchers, state law enforcement is being run by Republican governors and legislatures. Sudden and massive suppression of the non-white vote would coincide with the interests of local Republican candidates and, in the case of North Carolina, a Republican governor facing probable defeat without some kind of game-changing last-minute shift.

It is in this light that we should re-evaluate what appear, at present, to be Republican condemnations of Trump’s election-rigging rhetoric. “It is impossible to rig this election,” GOP officials in Ohio and elsewhere are telling us. There appears to be a sudden national consensus that no fraud or rigging can take place and that election night results should be immediately accepted, even if, for instance, law enforcement officers had been forced to shut down voting in Philadelphia, Miami or Columbus, even if tens or hundreds of thousands of black and Latino votes were prevented from being cast, votes that might sway the outcome in states that currently seem just outside Trump’s reach.

What if, after spending a month gloating about how we have manipulated Trump into walking into our trap, we are, in fact, walking into his by promising immediate concession in the event of election night defeat and declaring large-scale rigging impossible? While it may well be that even with substantial election day violence, America’s unwieldy popular front anti-fascist coalition of neoliberals, socialists and everything in between will still triumph, let us not confuse our opposition’s impulsivity with stupidity as we did when the fascists arose at the end of the last Gilded Age. Hitler’s and Mussolini’s thugs were figures of fun and their leaders impulsive fools incapable of achieving the great evil to which they aspired, right up until the moment they won.

Nor is this sort of thing unheard-of in America. The “Solid South” was born in the 1876 election, before the discriminatory, racist poll taxes, grandfather clauses and the like were placed in the election laws of the former Confederacy. In 1876, the irregulars who were never fully demobilized from the Confederate army in 1865, re-emerged as a paramilitary force known as the Ku Klux Klan, an organization that has endorsed Trump and is actively campaigning for him this election.

When the Klan emerged onto the national stage, it did so as a force that used the very tactics to which I refer: voter intimidation, violent assaults on black voters, inducement of rioting and social disorder at poling places. They did so in support of the Democratic candidate for president, Samuel Tilden of New York. Through widespread violence against black voters, they flipped the states of North Carolina, Virginia, Mississippi, Alabama and Arkansas from Republican to Democrat, inaugurating the Solid South and ending Reconstruction, an era initially created not through Jim Crow segregationist laws but through extra-legal paramilitary violence.

It may be that Hillary Clinton’s margin is too wide, that too many votes will have been cast before election day, that states not targeted by Trump’s election observer brown shirts will be sufficient to provide Clinton with the 270 electoral votes she requires. But it is foolish to suggest that Trump has no plan for rescuing his campaign. And ultimately, as an admirer of fascists, thugs and political strongmen the world over, a Tildenesque victory is one that is more aesthetically appealing to him in any case. So let us be vigilant. Donald Trump is a madman, not a fool.

Being Godlike in America: Incest, Impunity and the Presentation of Trump’s Autocratic Credentials

At the height of the gulag, purges, death squads and Ukrainian famine, Joseph Stalin’s underlings approached him about a deeply worrying concern that might imperil the regime. Reports were coming in from everywhere that most Russians believed that the vast majority of people who were being executed or sent to Siberia were innocent of any crimes against the USSR.

But Stalin reassured them. It was not merely inevitable that most Russians would realize that those being murdered, imprisoned, tortured and shamed were innocent. It was necessary. For totalitarianism to succeed, it was necessary for citizens to fundamentally alter their understanding of the state and its leader. Whereas every Russian emperor from 1454 to 1917 had been heir to the title of Constantine, Rome’s first Christian emperor, “equal to the Apostles and God’s vice-gerent on earth,” Stalin had to do better, to exceed this status in his project of remaking Russian society in his image. It was not enough to be God’s agent; he had to be a god himself.

God, Stalin reasoned, based on a clear understanding of Eastern Orthodoxy theology and scripture, could be clearly recognized as distinct from mortals because his mortal servants were sent to punish the guilty and the unjust. God, as revealed in the Book of Job and countless other scriptural narratives, was the sole moral agent who possessed the right to punish the innocent and just. And only being god-like could Stalin, with a tiny fraction of the resources, population and allies of the capitalist empires he stared down, possibly prevail.

Whereas liberal capitalism was advancing a political theory in which any adult person might be entitled to govern a state and mete out its laws in a fair and moral fashion, Stalin offered an opposing theory, one rooted in the origins of the Russian state and its antecedents, the Byzantine Empire and the Khanate of the Golden Horde. Whereas the rulers of the capitalist, liberal West were to be understood as “first among equals,” men entitled to no more and no less than their fellow citizens, Stalin would present himself and his deceased predecessor, Lenin, as ontologically distinct from mere human beings.

And so Stalin set about doing god-like things: persecuting his children, terrorizing his allies, engaging in unspeakable atrocities, carelessly and pointlessly murdering millions as though they were straw dogs. It is in this light that we must understand actions that appear to have hobbled the Russian economy, political system and even Russia’s physical environment. No mere man could conduct himself in such a terrifying, incomprehensible, unspeakable fashion. Stalin, people concluded, must be something more.

It is in this light that we must approach the Donald Trump campaign.

Donald Trump is a man uninterested in serving as America’s president, engaged in a constant, endless process of technocratic compromise, negotiation and brokerage, the very thing craved by his opponent. Trump is not running for that job and has no interest in it. Trump is running for Stalin’s job, Mao’s job, Hitler’s job: absolute and supreme leader of a vast, world-spanning imperium. There is nothing irrational about his election strategy. He wishes to be elected with a clear mandate to serve as America’s god-king; anything less is of no interest to him.
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And it is in this light that we must understand the programmatic, intentional and strategic marketing of parent-child incest by Donald Trump. Trump chose to give the convention address, reserved for generations for the spouse of a presidential candidate, to his daughter Ivanka. This choice was intentional and premeditated, as was his unambiguously libidinous kissing and ass-grabbing of his daughter on national TV before the address, the daughter about whom he has been making sexualized comments in the media since before her tenth birthday. Trump is direct, clear and unflinching in notifying America that he owns that girl’s ass and has since she was conceived.

And that is because he has been contemplating a run, not for the American presidency but for the role of American Emperor since before she was conceived. From her conception, she has been a prop, a means by which Trump can demonstrate his god-like status. A mere man, you see, couldn’t fuck his daughter and brag about it on national television; only a superhuman being could do that and walk away unscathed. Like taxes and contracts, the bedrock of the liberal social contract, prohibitions against the most monstrous form of sexual abuse do not apply to Trump because he is a god-being who can demonstrate this status by showing himself to transcend not merely our laws but our most fundamental social mores and taboos.

In writing this piece I was as reminded of the father of a friend of mine who killed himself this year (the son, not the father, sadly), a monster who began raping him when he was eighteen months old. That man was a charter member of the New Age movement, whose lifelong hustle has been photographing people’s auras for money. He begins each day with this affirmation: “I am a god-being, limitless beyond human comprehension,” like Ivan the Terrible, Russia’s most god-like emperor who is remembered best for beating his own son and heir to death – for no reason.

Like most survivors of programmatic and flagrant sexual abuse, my dear old friend was as powerless to retaliate against his abuser as is Ivanka Trump, a woman who has received the message loud and clear from over three hundred million Americans that they will not lift a finger to protect her. Her only hope of relative safety, like most survivors of sexual violence, is convincing her abuser that she is a willing, nay enthusiastic, participant in her own abuse. Victims of lifelong sexual abuse are at once ventriloquist and dummy, normalizing their abuser’s discourse while performing their accord with it as voluntary and enthusiastic, offering hagiographic descriptions of their abuser.

What we must understand is that, for Trump’s followers, their leader’s ongoing sexual violation of his daughter is what Slavoj Zizek terms an “unknown known,” in his tribute to the epistemology of Donald Rumsfeld, something we all know but refuse to permit our consciousness to see, a belief we concurrently deny and use as a premise undergirding our reasoning. Open secrets, unknown knowns, are the most powerful form of knowledge in a society because they represent the inchoate substructure of a social order. State-sanctioned torture, race- and gender-based violence, massive inequalities of wealth and opportunity structure our every interaction and so they must exist at the periphery of our consciousness.

By signaling that he is the incarnation of those very forces, Trump offers his followers what marginalized, desperate people in America desire, a literal deus ex machina. The invisible forces that are so terrifying that we cannot speak of them by name are incarnate in a man. Perhaps, they reason, this god-man might be more easily propitiated than the implacable invisible-handed deity that has laid waste their families, towns and workplaces.

“If I only had a brain,” One Crisis of Many in the Canadian Left (Culture and Institutions in Canadian Politics – part IV)

One of the reasons the political right has been ascendant since the 1970s is that it chose to invest in systematically rebuilding its intellectual elite. In my lifetime, organizations like the Fraser Institute have both multiplied and developed closer, more robust ties to right-wing movement activists. Events like Civitas, the annual gathering of conservative activists, donors and intellectuals have no parallel on the left, despite recent, sincere efforts by groups like the Broadbent Institute and LeadNow to foster such a space.

Outside of the venerable Canadian Centre for Policy Alternatives, most of what passes for thinking aloud on the left is little more than brainstorming over campaign priorities and messaging. And whereas, in order to engage in deep, prolonged, verbalized thinking, the right bars media from its major conferences, the left is so publicity-starved that it compulsively live-tweets its counterfeits (here, I am referencing the term’s original meaning, last deployed by JRR Tolkien) because it is so desperate for attention.

While the right hashes-out the major ideological conundrums it faces, the Canadian left has yet to stage a serious debate between its Keynesians and advocates of balanced budgets. Whereas the right expects to think aloud together in major debates at Civitas or the Manning forum, or in the hundreds of microcosms of this culture of debate, the left is unable to do so because we imagine that the thinking has already been done before we arrive. Left debates around ideology and policy are generally bloodless and insincere. People are sent to microphones with pre-rehearsed, conclusive remarks because we imagine that we have thought all we need to think and know all we need to know.

As others have discussed, this unwarranted assumption of intellectual superiority and complete information alienates working class voters and others not culturally steeped in the coded language and mores of liberal academia. But in discussing how off-putting this kind of socio-intellectual deportment is, we often miss one of the most profound harms it creates: it robs us of the ability to converse intelligently with one another, to imagine the future we want to create and to strategize about how to achieve it.

This malaise does not just affect left politics in the electoral and civil society spheres; it is something I first detected in my workplace culture. When I first entered graduate school in 2004, academic conferences and other gatherings were places where one could score points as an interlocutor by challenging, even dismantling the claims made by another scholar. But, over the past twelve years, I have found that this sort of behaviour is less and less acceptable. The question period following a conference paper is filled not with substantive engagements with the evidence and reasoning of the presenter but rather with brief public service announcement-style statements by audience members advertising their own work. The only question with which one can reliably score points today is to ask, “So, I’m wondering, could you elaborate a little more fully how your paper is really about me and my work?”

We are gripped, today, almost by a fear of engaging in substantive intellectual debate. Instead, Canada’s left comprises a set of siloed spaces where foregone conclusions are reached by circumscribed cadres, self-selecting union executives, unanimous think tanks, self-appointed civil society boards and personality cults.

Sadly, even when this profound deficiency is recognized, our intellectual ossification becomes even more evident. We tend to blame cultural shifts in the upper middle class or, worse yet, we engage in a kind of non-analysis that used to be the sole province of conservatives: we blame the world. “Oh no,” we say, “people just aren’t as good as people at other places and times. Woe is us.”

A left that was awake, a left that was alive, would, instead ask this: how is the structure of labour producing this reality? What are the systems whereby labour is controlled, deployed and remunerated that condition our present state of affairs? How have we reconfigured intellectual labour in such a way as to deprive ourselves of the capacity to think aloud?

First and foremost, we need to acknowledge the ascendant power of lineage, both physical and fictive, in our institutions. In universities, always a bastion of leftist, jobs are increasingly referral-based; interviewing candidates for most positions is, increasingly, a formality. More and more teaching positions are delivered by people with titles like “adjunct professor,” “sessional instructor” or “postdoctoral fellow.” It is not merely that people like us are hired entirely based on whether we are personally connected to the person hiring us (typically such positions are filled by fiat by a single department chair, not by a hiring committee); our contracts end and are renewed annually, in many cases, every four months, solely based on our ability to maintain that personal connection. These personal connections are typically established by way of academic lineage. One’s doctoral or postdoctoral supervisor is a friend of the chair in question or is, themselves, that person.

The medieval patron-client character of academic lineage has been empowered by the neoliberal economic environment in which it is now situated. As the labour market is glutted with desperate people, as a larger and larger portion of new work is shunted to the precariat, highly vertical labour relations obtain. People like me fear filing grievances or using our labour power to obtain concessions because we understand that the state is no longer our ally. One maintains work in this environment not through public performances of dissent or disagreement but through public performances of submission and gratitude. If tenure made people safe to express novel views or challenge orthodoxy, one should not be surprised that firing and rehiring your labour force every four months does the opposite.

Yet, people still have tenure. Are they not free to engage in intellectual debate? Leaving aside the ways in which challenging orthodoxy was institutionalized by newer scholars being rewarded for doing so, one must look at what happens to people with tenure when most teaching is done by members of the precariat existing at the periphery. Increasingly, those possessed of tenure are managers, the collegiate equivalent of high school vice principals, enmeshed in endlessly increasing adminsrivia.

Meanwhile, things have also changed in the civil society sector. A generation ago, most major civil society organizations on the left were funded through small, individual donations received through direct mail, phone or door-to-door canvassing. But a combination of factors has undercut this.

With changes in communication technology, door-to-door and phone canvassing and direct mail have become less effective. But our expectations of how work is done has also changed. Work that was the province of volunteers or children in the past has become “real” work, as more and more wages converge with a declining minimum wage and as more and more jobs are converted into entrepreneurial endeavours in which one must locate clients as well as serving them.
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But this desperation for work has also become enmeshed in a synergistic process similar to what we see in academia: as relationships become more vertical and exchange becomes more unequal, performances of control and submission matter more. Whereas a volunteer phoner or canvasser might go off-script or might view their voluntary contribution of labour as entitling them to some sort of joint control of a political or activist enterprise, a paid canvasser presents no such challenges. They too, can, mostly be fired at will for expressions of dissent or difference.

At the same time, as these individual donations constitute a smaller share, other forms of highly vertical authority assert themselves. A generation ago, the small-donor charity was the norm in much of Canadian civil society. Today, far more civil society organizations function, de facto or de jure as family trusts. One or more wealthy lineages decide to fund an important charitable or activist enterprise and, presto! there is most of the money. Often, this is tied to the employment of members of this wealthy lineage as the key decision-makers and spokespeople of the organization.

Sometimes these wealthy, influential families will self-fund the enterprise through an annuity or regular donation. But, just as often, these wealthy individuals will function in a role that US political jargon calls “bundlers.” Small, informal gatherings will be held in which other key people or organizations will be invited to join the family in staking this civil society organization, with the understanding that real decision-making power will rest in the lineage not the formal corporate organization.

And how could it? The fundraising arm of the organization are precariously employed people living in poverty, whose job is contingent on performances of submission and accord. Because the funds they raise are typically supplementary to large donors, even the withdrawal of their labour in a unionized context presents little threat. And such organizations’ boards of directors similarly understand that they are being consulted as a courtesy by the family representative whom they are there to support.

One reason small donations have slipped through the fingers of non-profit civil society organizations in recent years, even as the availability of wealthy elite patrons as grown, as an inevitable consequence of the New Gilded Age, is because of competition from political parties. As I have written previously, the 2003 Elections Act reforms of Jean Chreitien have had paradoxical and far-reaching consequences. One such consequence is that, because corporate and union donations are prohibited, political parties must obtain small, individual contributions because their lives depend on them.

But like civil society groups, political parties have come, increasingly, not to be co-governed by volunteers but professionalized. Whereas the intellectual labour of political parties a generation ago was largely carried-out by volunteers employed outside the party, seconded during campaign periods but continuously generating strategic and policy ideas while outside the organization, the same bloat in administration that we have witnessed in universities has taken place in political parties.

As I discussed in previous pieces, the rise of “vetting” processes has meant that paid political staff design an exhaustive process that requires the payment of a deposit (to weed out people of the wrong social class) and the completion of a questionnaire that typically requires that the potential candidate make false or incomplete claims. One is asked to enumerate all comments ever made on social and conventional media since birth, and other such silliness. While this might have begun as a surveillance project, it has undergone an identical metamorphosis to welfare fraud legislation. The point is to establish a set of criteria that every potential candidate will violate, thereby permitting the arbitrary exercises of absolute authority by party staff. As 100% of candidates will have committed an offense meriting disqualification, any candidate may be disqualified at will at any time.

And, as morale declines in left parties, as decision-making power is stripped away from members, a growing proportion of work during elections is carried out by temporary employees hired by the permanent staff cadre, temporary staff who can be dismissed at will. It is in this context that performing unremunerated intellectual labour for the party becomes just as transgressive as in the academic or civil society spheres.

Individuals who hold and express opinions about the party’s strategy or policies fall into three categories: (1) the staff cadre, (2) dependent temporary employees or (3) ordinary members. But as ordinary members have never really possessed the de facto power to actually make policy, except through their selection of candidates, reducing them to a rubber stamp for pre-selected candidates effectively deprives them of any power or relevance in the system. Dependent, temporary employees are selected, as is inevitable in such a vertical, authoritarian labour system, based on their capacity to perform submission, accord and deference. And this leaves the staff cadre to make decisions.

Of course, this staff cadre retains its robust and consistent character because of the interpenetration between the New Democratic Party and what Vladimir Lenin termed “the labour aristocracy.” I think I will leave that relationship for a subsequent post.

Instead, let me just conclude that the Canadian left is unable to think its way out of its present predicament because we have fallen into a set of interlocking labour systems that are all producing highly vertical, authoritarian relationships, relationships that are inhibiting our capacity to think together at the very moment when our very survival depends upon doing so.

 

What if #ElbowGate Isn’t About Canadian Politics At All?

In January 2013, I wrote a blog post on Tom Mulcair and the politics of Canadian masculinity. My basic thesis, premised on the seemingly reasonable, yet ultimately discredited, assumption that Mulcair would run for Prime Minister as “Angry Tom” from Question Period, was that the NDP had a real chance of winning the 2015 election because of the way English Canadians think about the masculinity of French Canadian politicians.

Anglos, and especially Anglo men, have accorded a special cultural role for prominent Quebecois politicians in our bicultural national political dynamic: they are permitted to express more aggression, physical violence and rage than Anglo politicians. Because middle and upper-middle class English Canadian masculinity remains entangled with Victorian ideals of reserve, continence and restraint, Anglo expressions of aggressive masculine behaviour has ambivalent, self-limiting effects on the national stage. The kind of physical aggression displayed by Pierre Trudeau, Jean Chretien or, most recently, by Justin Trudeau would be far more problematic and elicit far more criticism and concern if expressed by a politician of an equivalent class position coming from English Canada.

The roots of this double-standard are complex and multifaceted but it is worth noting that until half a century ago, Quebecois and Acadian Canadians were underserviced, unequal, racialized populations in this country, over-represented in unskilled, seasonal and migrant work, dominated by Anglo elites, and ruled by despotic, violent, theocratic regimes like Maurice Duplessis’ Union Nationale. (Indeed, one might want to rethink the politics of the niqab in Quebec in 2015 in the context of the province’s own experience of secularization and the role that religious dress played in that process.) In the US, a consolation prize for such historical wrongs is cultural permission to enact a more aggressive or macho performance of one’s male gender, including over-representation on the teams of the nation’s preferred professional gladiatorial sport.

Anyway, whether in Pierre Trudeau’s actions during the FLQ Crisis or his actions at the St. Jean-Baptiste Parade of 1968, Jean Chretien’s “Shawinigan Handshake” or pepper-spray remark, or in Justin Trudeau’s successful boxing match against Patrick Brazeau or his recent parliamentary gaffe, part of the appeal our French Canadian leaders have for English Canadians is that they are authorized, culturally, to participate in a more violent, macho, unproblematically aggressive masculinity than their English counterparts. In this way, one of the functions such leaders have is as people through whom voters, but especially male voters, get to vicariously participate in kinds of masculine behaviour, in which barriers of culture or power prevent them from engaging in daily life. And we need to place this understanding uppermost in our minds to understand the bizarre national debate that has been engendered by the events in parliament last week.

Last week, the Liberal government was attempting to rush some progressive legislation on end-of-life medical care through parliament. Whereas only the Conservative Party actually opposed the substance of the legislation, all opposition parties were upset that it was being rushed through the house without normal opportunities for MPs’ input. In response to this, NDP and Tory MPs used some venerable delaying tactics to slow the passage of the bill. In fact, these parties were so united in their concern over process issues around the legislation that they collaborated to effect this delay.

Visibly angered by these antics, the Prime Minister physically intervened, first by shouting at the NDP MPs who were failing to take their seats and then pushing his way through them to physically grab the Tory whip and drag him to his seat so that voting could commence. During the tussle, a small female NDP MP was elbowed in the chest, in an incident very similar to Toronto mayor Rob Ford knocking councillor Pam McConnell to the ground in 2013. Like McConnell, Ruth Ellen Brosseau had not been the intended target of the physical altercation but, as my friend Jeremy says, “accidents happen when people throw things.”

Almost immediately, the Speaker of the House and, to his credit, the Prime Minister himself, recognized that charging across the floor and inadvertently striking an MP in an effort to coercively manhandle another who protested “take your hands off me,” was all-out wrong. And so, the Speaker ruled that the PM had fucked-up and the PM apologized. To many of us, it seemed that the sorry, tawdry story of the most powerful man in Canada losing his shit was over.

But then, about a day and a half after the incident, it became clear that the story had entered a second, and far more unpleasant phase. My Liberal MP and several others began to suggest that Trudeau had been wrong to apologize, that he had been “set up” to elbow Brosseau in the chest and drag Gordon Brown to his seat because they were deliberately delaying a process. In this re-narration, Trudeau was understood to be a frustrated boss at a workplace with recalcitrant, attention-seeking employees who had provoked him, unjustly, into justly putting them in their place. It soon came to be suggested by many on social media that MPs moving slowly or standing still when a vote was being called was, itself, a form of violence and probably a criminal act. Soon a “defense of necessity” argument was being put forward that Trudeau was engaged in something like a citizens’ arrest in which we was heroically using his body to fight against “violent” opposition MPs engaged in an illegal act. And in all the social media posts and mainstream media comments pages I have read, this latter view comprises the overwhelming majority of opinion.

Now, many people are suggesting that this consensus around the fundamental rightness of the PM’s actions arises from high levels of support for the Liberal Party and a willingness to excuse any action by its very popular leader. In the minds of many of my long-time NDP friends, this is just the cynical old Liberals ginning-up public opinion in their favour, or people so attached to the idea of the PM being a “progressive” or “feminist” that they will justify anything he does. But this interpretation is inadequate and fails to answer some obvious questions:

  1. Why are so many NDP and Tory supporters still siding with Trudeau and against their own parties’ narratives of events?
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  3. Why are Trudeau’s supporters not agreeing with Trudeau’s own interpretation of what took place and talking about what a big, generous, dignified man he is for apologizing so readily?
  4. Why are Trudeau’s supporters disbelieving the account of events offered by the Liberal Speaker of the House which is in accord, not just with that of the opposition parties, but with that of the Prime Minister himself?
  5. Why are Trudeau’s supporters not touting how progressive the legislation was whose vote was being delayed?
  6. And, most bizarrely, why are so many pushing a conspiracy theory in which the Tory whip was not colluding with the NDP to delay the vote but was secretly betraying his own party and begging Trudeau to help him to his seat, even though this entails disbelieving everything Gordon Brown has said both during and since the incident about what happened?

Perhaps we need to consider the possibility that this debate is no longer about partisan politics at all. Perhaps we should consider the possibility that this is about something bigger, more universal and more disturbing than the gong show that went on in parliament this week.

What if what matters here is not Trudeau’s function as Prime Minister but rather his function as a means of experiencing vicarious masculinity for English Canadians? Haven’t we all, white collar, blue collar, service sector, all of us been in some meeting at work where we wanted to get something important done and it has been stymied by attention-seeking asshats who want to slow everything down for their own stupid, self-serving purposes? Haven’t we all been working on a project that ends up being late because some asshole is deliberately dragging their feet for some bullshit reason? And haven’t we all wanted to shout at those attention-seeking, self-serving little shits to get out of our way?

Haven’t we all been at work and seen a co-worker standing next to their desk or their tools instead of getting on with the job? And haven’t we all wanted to shove them down into their chair or push their tools into their hands and just fucking make them get to work?

Aren’t we all too sick of bullshit, meaningless process at our jobs, slowing everything down and rewarding shitty, lazy people at the expense of good industrious people? And haven’t we all wanted to grab those lazy people and drag them along with us whether they like it or not?

On top of that, there are some less universal experiences that insecure young and middle-aged men have, like frustration at how they have to accommodate the sensitivities and bodies of young women, especially young women they feel were accidentally and unfairly promoted into their jobs? Is Ruth-Ellen Brosseau, the paper candidate who made good not the epitome of that, one of only two NDP MPs who increased their margin of victory in 2015 due to good constituency work but who continues to be dismissed as “Vegas Girl”?

At this point, what Trudeau and the other politicians in Ottawa say about this issue is now irrelevant. Our Prime Minister is not part of this debate as an interlocutor; he is part of this debate as a symbol, whose words are now irrelevant. Our national #ElbowGate conversation is about the expression of universal and widespread frustration with our workplaces, homes and civil society organizations, and our flirtation with increased physical force as a solution to what ails us.

Like most people reading this, I too have come home from meetings and privately expressed to my close friends or romantic partner about how much easier some meeting would have been if only people were allowed to hit one another more. But let’s remember why we have those no-hitting rules, no matter how much they inconvenience us.

Even at a Symbolic Level, Hillary Clinton’s Candidacy Sets Feminism Back

To date, debates about whether a vote for Hillary Clinton and against Bernie Sanders is a feminist vote have centred around policy differences between the two candidates and have compared the two candidates’ platforms and records, and Sanders’ record is clearly superior when it comes to the issues. Left uncontested until now, however, is the idea that electing Clinton would be a victory for feminism at the level of symbolic discourse, that the election of a woman over a man would, at least symbolically, strike a blow for feminism and against patriarchy. This was a view that I myself held. But now I am not so sure.
In 1986, Ann Richards was elected governor of Texas. A feminist, pro-choice Democrat, Richards faced all the usual character attacks one might expect and then some. That was because she was a divorced, recovering alcoholic who refused, on dozens of occasions, to deny second- and third-hand claims that her past drinking had been matched by an equally prodigious cocaine habit. In this way, she challenged, in every way, the double standards of respectability women face on a host of questions concerning personal and familial morality and lifestyle. Four years before William Jefferson Clinton was nominated to run for president, Richards had given the keynote address to the Democratic convention that nominated Michael Dukakis.

When asked about being the first female governor of Texas, Richards was quick to correct her interlocutors and remind them that she was not, in fact, the state’s first governor due to a long-standing tradition in hyper-patriarchal Dixie. Ma Ferguson, wife of former governor James Ferguson, had been elected Texas governor sixty years previously. That is because the culture of the former Confederate States of America is not only highly conservative with respect to racial issues; this extends to class and gender politics as well. And that is why, as soon as women gained the right to vote in the South, the region’s planter aristocracy began dodging term limits and corruption charges by using their wives as electoral proxies through whom they could hold onto power, skirting the spirit of the law.

Such arrangements were public and blatant. Speaking to audiences of Klansmen and religious conservatives, disqualified male politicians could travel from town to town, proudly proclaiming that if their wives were elected, their regimes would continue without the slightest interruption. To such audiences, these claims seemed reasonable because, in a highly patriarchal society, it is inconceivable that a good wife or daughter would be anything other than a simple extension of her man’s will. This was the campaign of legendary segregationist governor George Wallace for his wife Lurleen in 1966. While she stayed home, her husband went back to the hustings to remind voters that she would rule in name only; he would be calling all the shots. And true to his word, upon “her” victory, he did just that.

And this sort of thing is not unique to Dixie. In 1970, social conservatives in India turned out to elect Indira Gandhi at Prime Minister precisely because they understood her personhood to be wholly subsumed in the greatness of her late father, Jawaharlal Nehru who had ruled the nation from 1945 to 1964. Next door, Zulfikar Ali Bhutto’s daughter Benazir succeeded him in a similar fashion in 1993. What we have often missed, watching such elections from the Northern US or from Canada, is that periodic election of a great man’s daughter or widow, functions to reinforce the greatness of a patriarchal lineage, showing that a man’s greatness is such that he can rule through a minor proxy from a sickbed, prison cell or even beyond the grave. However autonomous these individuals are, once elected, their election campaigns rely not just on exploiting but reinforcing popular beliefs about the inferior and subordinate character of women’s agency in religious, conservative, traditionalist societies.

For all the legitimate criticism Margaret Thatcher might face for her policies, her election in 1979 showed women in modern democracies that effacing of their own agency and deliberately campaigning in the shadow of a man was not the only route to national leadership. Thatcher helped blaze a trail for governor Richards, as well as for tough, independent national leaders of the right and the left, like Angela Merkel and Julia Gillard.
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More than that of any other self-styled progressive in the industrialized world, Hillary Clinton’s so-called feminism is based on a retrograde political understanding of the meaning of gender in the public square. As I first observed in 2008, Bill Clinton, as any good campaign surrogate should, tailors his message to his audience when speaking for this wife. And, the more conservative and Southern the state, the more he speaks not of “she” but “we,” when it comes to the next Clinton White House. It is actually this phenomenon that has given rise to claims by analysis that the Clinton campaign has an African American “firewall.” Whereas the overwhelming majority of white voters in the South who identify as conservative and evangelical are diehard Republicans, the same is not true of black conservative evangelicals, who remain a major constituency for the Democrats. It is that demographic phenomenon that is conferring Hillary Clinton’s lead in South Carolina: a bloc of conservative evangelicals are, once again, hearing from her husband about how a victory for her is really a victory for him.

Clinton, herself, relies on this kind of thinking, as she has since beginning her first presidential run in 2006, by emphasizing how her “experience” distinguishes her from other candidates. Yet, curiously, the record, the experience she most frequently references—and the record and experience her adversaries are most likely to attack—are initiatives associated with her husband’s presidency. Holding no office other than “First Lady,” a royal consort equivalent office that reminds us that the US has not conducted an overhaul of its constitution since the 1780s, she claims credit for any major law passed in the US by dint of her husband’s signature appearing on it.

The move that Clinton is making here is not some clever feminist tactic to stick it to the man; it is an affirmation of the ancient English legal doctrine of “couverture” in which a man’s legal personhood wholly subsumes the personhood of his female dependents, his wife and daughters, who only cease to be part of his legal body through his death or their marriage to another man. Her claims of an ontology coterminous with her husband’s from 1993-2000 should be enough to sicken, never mind discourage, the deeper thinkers in modern feminism.

Compare this to her reluctance to take credit for the policies of the cabinet in which she served from 2009-12, her indifference to the accomplishments of Senate Democrat majority in which she served with Bernie Sanders from 2006-08, and the bizarre patriarchal traditionalism of her campaign is thrown into sharper relief. Ultimately, Clinton is claiming that her experience as a part of her husband is actually more real than her experience as an autonomous political actor.

In this light, we must ask whether, even in a symbolic universe of rhetoric, position, titles and ceremony, a Clinton victory will be a step forward, sideways or backwards for women in America and throughout the democratic world.

The Perfect Safety of Young White Men: Part II

In the heat of the federal election, I dashed off a blog post about what I termed “the perfect safety of young men,” when Liberal strategists took to the airwaves to let us know that nobody should saying anything bad about their leader’s dad because doing so might hurt his feelings. It has been my intention to link this piece back to my series on how sexual and gender-based violence is debated in the public square.

So, I am going to wade back in by writing about another political event, on a much smaller scale, many years ago.

In March 2000, I attended a meeting that still stands out as one of the worst political meetings ever to take place in British Columbia: the BC Green Party provincial convention at which Adriane Carr seized control of the party through antics that still shock. The signature moment of this horror show was when candidates for the party’s provincial council were making election speeches and, in the middle of one candidate’s remarks, a party member rose on a point of order and accused him of rape. Once he had lost the internal election, she rose later in the meeting and retracted her allegations of sexual assault because they had done their job; his days as a Green Party organizer and strategist were over.

Generally, when people tell stories like this, they are offered in support of some kind of nonsense about how we should avoid talking about our belief or suspicion that a man has committed a sexual assault unless he has, himself, confessed to it, about how, given the existence of false and malicious allegations like the one I just described, it is irresponsible to speak about one’s suspicion that someone may be a rapist. That is not why I am telling this story. I am telling this story in order to get our discussion of sexual violence in the public square past an unhealthy impasse that favours sexual and social predators. I am trying to grab the opposite kind of cred: to throw down the gauntlet and say “so what?”

When we debate sexual violence in the public square, we are quickly stampeded into taking one of two unhelpful positions: (1) that the damage done by allegations of sexual violence is so damaging and women and children who claim to have suffered this violence are such unreliable witnesses that we must contain and silence their claims so they do not damage the reputation of potentially innocent men; or, (2) that no one, or, statistically, almost no one ever falsely claims to be a victim of sexual violence and that, therefore, the probability of a false allegation is so vanishingly small that silencing and containing these claims is unnecessary because they are only made about the guilty.

What underpins, what frames both of these positions is the sinister assumption that protecting the reputation of men is more important than protecting the physical safety of women and children. If we silence a rumour, a suspicion, an accusation and someone else is raped or beaten or abused because of our silence, because someone who could have been warned was not, this is a less grievous offense than if a man loses a job, a relationship or a political position because we did nothing to silence the rumours and accusations.

I can say from experience that it is obscene to draw an equivalence between the crippling, lifelong effects of abuse and the transitory damage of a personal or political smear. But what is clear from public discourse around sexual assault, a discourse that feminists, survivors and their allies must shoehorn themselves into, is that, according to our society’s values, a man’s reputation is worth more than physical body of a woman or child.

These values are, of course, constitutive of any patriarchal society, values that link genteel Canada to the violence of Russian homophobia, to the honour killings of Pakistan, the conversion rapes and child rapes of South Africa. That is not to say that there is no difference between our society and those that are more violently misogynistic. Rather it is to remind us that there exist in the world a spectrum of patriarchies, each of which offers different kinds of relative privilege to different men and different kinds and degrees of safety and liberty to non-men.

While it is true that all patriarchies prize male honour above female bodies, where ours is exceptional is in prizing the physical safety of men, especially young men, as well. And not just a physically achievable safety but an idealized, unattainable safety.

When it comes to understanding patriarchal societies, it is useful to remember that the main power dynamic that shapes such a society is the contest for power between old, rich men and young, violent men. A patriarchy is a society in which young, violent men are subordinated to old, rich men. While women, children and non-humans may bear the brunt of the violence and oppression generated by a male-dominated society, they are typically conceptualized as minor constituencies in this contest of power, resources to be exploited, prizes to be gained, minor players in a social contest among men.

For this reason, most patriarchal societies have, as I discussed in the previous article, sought to reduce the social power of young men while grooming a portion of them for eventual leadership through processes of winnowing, encouraging high-risk, high-mortality activities both recreationally and professionally, and deploying young men against one another in wars. The nineteenth century conscripted young men into wars on an unprecedented scale; it sent young men into mining, logging and whaling in new versions of these professions that maximized risk and encouraged a recreational culture of high-risk stunts, drinking, drug use and bar fights.

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But there is a problem, a deeply gendered problem that now besets the society of these infantilized men: a safe man is an unattractive man.

Today, many misguided individuals, of whom I was one until an embarrassingly short time ago, bemoan the ways in which young men on university campuses seem to be set up for violating university rules around sexual consent. Posters at nearly every university at which I have taught warn young men that if they have sex with a young woman who has been drinking or is otherwise impaired by substances, they have committed a sexual assault and could, at any time, face discipline by the university or even by law enforcement and the justice system. Similarly, they are warned that ambiguity in communication, enough unclear responses from their sexual partner, too many “no’s” mixed in with “yes’s” and this may, at any time after the event, trigger accusations, discipline and expulsion. And given the popularity of agency effacement as a sexual fetish, this appears to transfer the risks associated with one party’s sexual satisfaction onto the other.

To which I say, “so fucking what?”

What kind of insane society do we live in where a young man trying to sleep with a young woman should not expect himself to be risking genuine harm in order to do so? Every time women contemplate a sexual activity with a man, we expect them to take on a burden of physical risk, to know that this activity might result in them being beaten, raped or killed. And, in most patriarchal societies, men are expected to know and voluntarily assume real physical and reputational risk in order to meet their sexual and romantic needs. It is only in this society where risk to women is normative and risk to men, unacceptable.

In most traditional patriarchies, the current or former sexual partner of the woman in question is the main purveyor of risk, well, he and his friends are. And it is expected that, even if the woman has rejected and dissociated herself from this former partner that he still enjoys the right to assault and defame her next sexual partner, a right important enough for law enforcement and other authorities to look the other way. And then, of course, there are the male blood relatives of the woman who present a physical risk; premarital sex is packaged, in your average patriarchy, with the real chance of being assaulted or murdered by your future in-laws, again important enough, that law enforcement might actually give those in-laws a hand.

And then, in the absence of ex-lovers and honour-driven family members, there is the law itself. In most patriarchies, law enforcement officials can usually do something about young people having, in their minds, too much fun. Not to mention a suitor’s competitors who might be trying to best him at the assumption of risk or the enactment of violence, often through direct violent confrontation, through that society’s version of a duel.

In every other patriarchal society, young men have been expected to take physical risks in order to court women. While this society offers a form of patriarchy that is more benign to non-men than most others’, it underwrites this with a steeper inequality in the valuation and expectation of safety depending on one’s gender. And this is, I think, where our hand-wringing over men’s reputations and silly, puritanical university policies come into play: we must talk up minor and improbable risks as though they are as life-threatening as dodging musket-fire while fleeing your sweetheart’s parents’ house. Irrespective of their creators’ intent, the real function of the posters is not to warn young men of real consequences but rather to create the false impression that young men are experiencing danger they are actually not.

Suddenly, we act as though sexual assault allegations that never appear on a police docket, much less a court registry cripple a man beyond all repair and make him lose all his friends and maybe even his job. Hell, overwhelming evidence, even a criminal conviction on the basis of such allegations doesn’t even rid a celebrity of most of his fans, never mind friends. “I know that guy. He didn’t do it,” remains the default position of any social group sufficiently proximate to an alleged abuser or rapist.

But we talk those risks up in order to make it look like men are still braving real danger in order to gain sexual access to women. So we wring our hands and tut about how hard it is to be a young man these days, what with all these rules. As though being safe and obeying the rules is what being a young man has ever been about.

The world is a dangerous place and having sex and creating romantic relationships is one of the many dangerous and worthwhile things in it. And it is time that men stopped shirking our share of that danger and grousing about minor hypothetical dangers as though they are real threats; because continuing to do so is not only unjust. It is unmanly.

Suffer the little children to come unto me: How Mormon homophobia is causing an unintended theological crisis

On Thursday, November 5th, 2015, the Church of Jesus Christ of Latter-day Saints (LDS), colloquially known as the Mormons, announced a new set of policies to reinforce the hard line it has taken against homosexuality. Since becoming the primary sponsor and proponent of Proposition Eight, the 2008 amendment to California’s state constitution to prohibit same-sex marriage, the LDS have jockeyed for position among conservative American religions to distinguish themselves as the most intractably opposed to homosexuality.

In those seven years, the LDS have engaged with questions of women’s access to priesthood and other offices in the church hierarchy in the same spirit, offering more vehement, robust and conclusive denunciations of gender equality that competing religious formations, such as the Roman Catholic Church under Benedict XVI.

While each round of anti-gay pronouncements and policies has elicited protest and criticism from more liberally-inclined LDS members, this new set of policies has immediately engendered far deeper and more broad-based opposition, going well beyond the usual chorus of liberal voices at the margins of the Church. Indeed, many opposing these new policies are, themselves, convinced, faithful Mormon opponents of same-sex marriage and female ordination. On social media, many of even the most orthodox Mormons are seeking to explain the policy away as an ephemeral error or mis-statement that will soon be cleared up.

Until this week, Mormons were encouraged to convert youths and adolescents in non-Mormon families. And they still are. Unless those families have two parents of the same sex. Children raised in Catholic, Muslim, Buddhist or even Satanist families are welcome to join the LDS Church but not the children of same-sex unions; they are specifically prohibited from joining until they reach the age of twenty-one and, even then, must swear special vows condemning their parents and voiding their family units. While the LDS declaration that living in a same-sex union is now understood to constitute apostasy, irrespective of its legality, might constitute a problem for liberal Mormons, it is the elements of the policy concerning the children of these couples that is producing a much more far-reaching outcry, rooted in the faith’s unique scriptures and foundational narratives. Thursday’s announcement appears to do considerable violence to fundamental aspects of the Church’s core theology.

Mormons distinguish themselves from other Christians based on scriptures that only their church recognizes (The Book of Moses, Book of Abraham, Book of Mormon and Doctrine and Covenants), scriptures that non-Mormons understand to have been authored by Joseph Smith in response to burning theological questions of the early and mid- nineteenth century. Mormons, on the other hand, understand them to have been translated by Smith but authored by various Hebrew prophets including Abraham and Moses, and, in some cases, by God himself.

There was a lot of controversy over infant baptism in Joseph Smith’s day and Mormon scripture responded with a detailed theology dealing with intersection between the age of majority/consent, free will, parental prerogatives and salvation. Mormon scripture, speaking with the voice of either God or Jesus, explains that children between the ages of eight and eighteen are absolutely free to make adult decisions about their salvation and religious affiliation and those decisions, for good or ill, count in eternity. It also explains that children under eight must not be punished, on earth or in heaven, for the decisions taken by adults, even if those adults are their parents or priests.
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Upon reaching the age of twelve, according to current Church practice, young men are eligible to become priests, holding the “Aaronic priesthood” and receiving an ecclesiastical rank in the church. The “age of accountability,” of eight, from which time forward children may make decisions about their salvation as adults, Mormon scripture sources directly to God himself:

“And, behold, and lo, this is an ensample unto all those who were ordained unto this priesthood… And again, inasmuch as parents have children in Zion, or in any of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents… And their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of the hands… Behold, I am Alpha and Omega, and I come quickly. Amen.” – Doctrine and Covenants 68

There is a long tradition of faith-promoting literature in the LDS tradition in which children of non-Mormon parents see the correctness of Mormonism and convert despite familial opposition and even disownment. Such stories have only grown in importance as the LDS missionary program has globalized and its missionaries—often themselves under the age of majority in the US—have reached out to adolescents the world over who are questioning their parents’ faith and familial religious traditions. Indeed, much of the appeal of the LDS missionary program, which seems structured in some ways as a reverse-Rumspringa, has come to inhere in the youth and sincerity, as opposed to seasoned proficiency of the faith’s global missionary army.

Mormon missionaries are typically eighteen- and nineteen-year-old men who have just received the ironic title of “Elder” prior to their missionary vocation are, as of Thursday instructed that they may not convert individuals their own age if they are being raised in a family rooted in a same-sex union. And, if approached by such individuals, unsolicited, must turn them down as unworthy converts.

These doctrinal changes, more than simply confirming a two-decade trajectory of social conservatism, eviscerate a core doctrine of the Mormon faith, that of “free agency,” which Mormon theologians proudly trumpet as distinct from and superior to mainline Christianity’s “free will.” Much of Mormonism’s seductiveness in gaining and retaining young members has come from its recognition of the capacity of children and youth to make real choices for which they are accountable. Today, for many Mormons, it appears that that foundational principle, on which so much Mormon culture and organization—never mind doctrine—depends, is now in retreat.

The impending crisis the Mormon world now faces may have been occasioned by bigotry towards same-sex couples. But the bigotry, itself, is no long the central issue. Rather, it is the over-reach, the hubristic effort to rewrite Mormon theology from the bottom up to serve that bigotry, that has thrown Mormondom into its biggest doctrinal crisis in more than a generation.

What If the Liberal Win Is About Parties But Not About Policy? (Culture and Institutions in Canadian Politics – Part III)

In recent days, left and labour activists have been piling on the NDP criticism bus, offering their views on how we lost over half our seats in last week’s election. This is a good thing to be doing right now, with the election campaign still fresh in our minds. But I have to say that I am, for the most part, pretty disappointed by the criticisms I am hearing. Already, they are converging into two or three themes and various bloggers and columnists are turning into a fairly bland chorus that rehearses a series of predictable points about the NDP’s air game, mainly involving niqabs and balanced budgets.

It is only in one paragraph of a recent post-mortem by Bill Tieleman that we begin to see some serious thinking when he indicts the NDP for “an inability to pivot as circumstances changed during the election.” What many critics of the NDP campaign are quick to forget is that the Liberal Party’s messaging and general scheme of running as a centre-right challenger to the Tories fell flat in the first half of the campaign, as our safe frontrunner campaign seemed to steamroller over a shrill and fickle Trudeau. And so, at the midway point, Trudeau and his campaign pivoted.

Nor was this pivot graceful. To any remotely serious observer, the Canadian public was treated to a fight between a centre-right war room run by Gerald Butts and a centre-left Ontario government that proceeded to derail Butts’ narrative and replace it with their own. The conflict between the “run right” strategy of Butts and the “run left” strategy of Ontario premier Kathleen Wynne broke into public view on July 26th, when the Ontario government’s forces defeated the central campaign’s at the Eglinton-Lawrence nomination meeting, as star candidate and Tory defector Eve Adams went down to defeat.

For the next month, Canadians watched Trudeau vacillate between presenting himself as a “true progressive” in rallies and other appearances with Wynne and her allies and Trudeau as Keystone XL shill, childcare foe and general proponent of business interests in other campaign events directed from the war room. But on August 26th, the logjam was broken. Butts and Trudeau’s other advisors recognized that the Wynne strategy was superior and the fateful promise of three consecutive deficits was trotted out. Thenceforth, Trudeau followed the New Brunswick and Ontario Liberal formulas for majority wins by tearing up their party’s original platform, mid-campaign, and replacing it with a progressive one, once the NDP had staked-out fiscally conservative turf.

While most New Democrats have used a policy-based optic for analyzing this turn of events, one that either defends NDP fiscal conservatism (as I have done twice) or upbraids the party for renouncing Cold War Keynesianism, nobody seems to have focused on the thing that really made the Liberals the superior adversary here. Nobody seems that interested in why and how the Liberals were so much more flexible than we were. Because their ascent to first place was not content-based. Had we, the New Democrats, promised three consecutive deficits, the Liberals would have wheeled our Paul Martin to attack us as “tax and spend socialists” whose “reckless policies” would inevitable lead to future austerity, like the strong medicine he had to apply to the Canadian economy in the 90s.

What allowed the Liberals to become the choice for the majority of anti-Harper voters was not a specific policy difference between us and them; it was an organizational difference that rendered one party nimble and the other flat-footed.  And that is going to require some unpacking that will probably span a post or two.

 
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Let us left- and labour-aligned activists consider for a moment just how disinterested we are in the system of labour that undergirds our election campaigns, the systems that mobilize and focus the labour of people to produce political outcomes. Why do we insist on maintaining this blind spot, on not considering the possibility that how we locate, mobilize and compensate labour in our campaigns does not just condition the total amount of labour we can use but how we make decisions and what we think is important.

The reality is that a political party is not made out of policies or ideas. It is made out of human beings and their labour. Indeed, the ephemeral character of policy, once a party is elected, should signal this very obvious fact to us. Policy is just a thing made out of people’s labour; the labour itself is the underlying, ontological reality of politics.

Since Jean Chretien’s election finance reform of 2003, Canadian politics has been on an unexpected and bad track: professionalization. Every political party, the NDP, Liberals and Conservatives have embraced this direction, developing an economic structure similar to that of the Screen Actors’ Guild, a steep, monetized pyramid with desperate penniless careerists at the bottom and “stars” at the top, with money flowing based not on need or utility but structured to conform with the hierarchy.

This shift nearly killed the Liberal Party, which has, historically, been based on “big man” systems of gifting and reciprocity. It was only in the Liberals’ rediscovery of this system over the past three years that they were able to ascend to their traditional place in Canadian politics, once again able to out-gun the progressive, professionalized modern labour structures that Stephen Harper and Jack Layton built.

In the NDP and Tories, one’s ability to exert power based on one’s professional rank, represented in one’s salaried remuneration by the party. In the Liberals, one’s ability to exert power is based on one’s ability to engage in gifting and the dispensation of favours. This doesn’t just make the Liberals able to mobilize more labour, more effectively with better morale. It also makes the party feel more trustworthy to Canadians, especially younger and newer Canadians. A labour system underpinned by generosity is not just more effective; it is more appealing.

I will say more about how this works in my next post.

I’m Proud of LeadNow and Tom Mulcair: Part 2: Stay on Tom Mulcair!

While I am sure that there are a bunch of people on the right of my party saying “we need a more centrist leader who will pull an Andrea Horwath and call big business and the investor class ‘job creators’ and promise them tax cuts instead of tax increases” or “we need a more centrist leader who will pull a Mike Harcourt and demonize people in poverty and throw tens of thousands off social assistance into the streets” or “we need a more centrist leader like Dominic Cardy who will attack Liberals and Conservatives for being willing to negotiate with native protesters instead of tear-gassing them.” I’m confident a bunch of other members of the party’s far left will take those clowns on.

Instead, I want to take on those who claim that Tom Mulcair’s leadership moved our party dramatically to right and that this cost us the election. I’m not saying our leader is perfect or that some of his decisions were not errors that cost us seats but a dose of realism is needed here.

One of the curious things I find about the anti-Mulcair left is their belief that highly ideological oligopolies are not capitalist, agenda-driven actors but are instead rational honest brokers in a global system that, if not fair, is stable, non-arbitrary and rationally profit-seeking. In the world of the anti-Mulcair left, the media are fair and unbiased reporters of news who would naturally treat a position or statement by the NDP in the same way as they would an identical one by the Liberal Party. In the world of the anti-Mulcair left, international banks, bond-raters and investor groups rationally react to changes in government policy without regard for what kind of social contract it creates or what party is implementing it and who their friends are. In the world of the anti-Mulcair left, the preamble to a party’s constitution shapes voters’ understanding of the party, along with the platform and policies.

That’s not to say that they believe these things all the time. They believe these three preposterous notions only when criticizing the NDP. The rest of the time, they think about these things like sociologically-informed socialists.

The story, with many of these individuals, is that if only the NDP had started announcing that we would plunge Canada back into deficit for at least three years before the Liberals made that announcement, we would not have been caught flat-footed and painted as centrists because we wanted to balance the budget. In order for this claim to make any sense at all, at least two of the crazy premises I enumerated above would have to be true.

But let’s be realistic. Liberal Party shill media, CBC and the Atkinson Foundation papers (the Toronto Star et al), would not have praised us doing this and “distinguishing ourselves as true progressives” – half the nation’s provincial premiers would not have leapt to our aid – they’re Liberals. Paul Martin, the 90s austerity czar would not have talked about how it is sometimes reasonable to run deficits and been featured in newspaper spreads about how we were being “serious” about the economy – he’s a Liberal! Here is what would have actually happened: our vote wouldn’t have collapsed in the final ten days because it would have collapsed in the first ten days as Liberals sold a deficit-free, fiscally responsible future for our nation, based on a highly conventional campaign narrative.

Other than Greg Selinger, the most hated premier in our nation, no government, no newspaper and no TV station would have greeted such a position with anything other than derision, eye-rolls and “same old NDP” rhetoric. The Liberals would have run on our balanced budget platform and surged into first place with it immediately as Liberal and Tory think tanks, finance ministers and governments piled-on the old “the NDP can’t run a corner store” narrative.

Instead, efforts to paint us as financial wingnuts and maniacs fell so flat that Tory Twitter trolls stopped using the “SpeNDP photo memes the party built them for the campaign.

By campaigning for a balanced budget, Tom Mulcair didn’t just force the Liberals and their allied media to adopt a much riskier, much tougher strategy and prevent a major poll-slide at the campaign’s outset, this strategy kept us in the lead for the first half of the election. And not only this help us look more financially credible, it provided us with a political narrative for why we needed to raise corporate taxes, something we struggled to narrate when the nation was in surplus and we didn’t care about borrowing.

But even if we leave aside the question of optic. Even if we decide that the Atkinson Foundation are an unbiased news source with no agenda of their own, that right-wing media like CTV would treat an NDP deficit promise identically to a Liberal deficit promise, that Paul Martin is no more or less credible and beloved than Floyd Laughren, there is another problem: it is completely insane for a socialist government to run large deficits in this day and age.

As I stated during the campaign in a full-length piece about this, it is grossly irresponsible for socialist and social democratic governments to subject themselves to punitive credit downgrades by Standard and Poors and their ilk. It is no longer the 1960s; the interest you pay on your national debt is not determined by bean-counters actually guessing the likelihood of you paying people back; it is determined by the global capitalist class based on an ideological agenda that is wholly opposed to new state-run social programs like a national childcare system. Any new money you try to make available through borrowing can always be clawed back immediately through a punitive bond or credit downgrade. Unlike Liberals, socialists and social democrats don’t have a bunch of friends on Wall and Bay Streets to stick up for us when we try to launch a new program. Unlike Liberals, we don’t plan to pay the financial sector back for new social programs through P3s and cutting them in by contracting them out.

So, if we wanted to be responsible and honest, we would have to have promised a balanced budget anyway, irrespective of the strategic acumen of the choice. In a thirty-five day election campaign, Mulcair’s balanced budget promise would have been hailed as the masterstroke to deliver and NDP minority government. Sadly, and I do fault our party for this; we were the most flat-footed of the national parties and were unable to adapt following the Liberals’ surprise deficit stimulus scheme.
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The next criticism of Mulcair’s campaign was that they were non-specifically too right-wing and not ambitious enough. This is simply false. Day after day, long after this course of action ceased to be remotely advisable, our leader kept making new progressive policy announcements that amounted to the most comprehensive social democratic program our party had since 1993. In 2008 and 2011, we back-burnered our national childcare program. But in 2015, we placed it front and centre and offered an actual plan for getting it done, not vague expressions of principle. In 2006, 2008 and 2011, we back-burnered proportional representation after backing down on our demands for it in the Paul Martin face-off of 2005. In 2015, for the first time, we put forward a plan to make this election the last unfair election in Canadian history, ditching previous prevarication in the form of commissions and referenda. And, in 2015, we actually ran against an unfair trade deal for the first time since 2000, after running scared on trade during the Layton years.

As I have said elsewhere, people who accuse Mulcair of turning the party right are really upset not about NDP policy but about the inferior pedigree of the members we are now admitting into our private club. The fact is that we ran on the most left-wing platform in a generation. Any criticism the NDP left can make of Mulcair’s platform could be made more strongly of Layton’s last three. Like it or not, the reformed Thatcherite and ex-Liberal cabinet minister turned us left. Because that’s how lost and unprincipled we have been for much of the past generation.

Finally, there is this rubbish about the party’s constitution and how Mulcair backed us moving the word “socialism” from one paragraph to another. I don’t know why he did this or why we voted to do this. Given that this preamble has a long track record of total failure to, in any way, restrain our party from enacting right-wing policies, who cares? Neither the public, our member nor our parliamentarians and legislators has ever paid the slightest heed to the preamble of our constitution. So why would this have anything to do with our failure on the campaign trail?

 

The reason so many in our ranks are seeking to lay all the blame on our leader for the problems of the campaign is that he remains, for many New Democrats, an outsider. Not only can we blame him for this loss. We can, while we are at it, heap blame for all the centrist triangulation and sellouts that preceded his leadership, exonerating ourselves, our provincial governments and our sainted former leader for a generation of concession and cowardice.

This campaign was never going to be a slam dunk. We were never the natural or inevitable successors to Stephen Harper’s Tories. We were a group of interlopers who, through a combination of our good luck, Liberal bad luck and some smart choices, became the Official Opposition. By choosing a former cabinet minister for the most right-wing government to have run Quebec since the Quiet Revolution we thought we could allay the natural fear and disdain the heirs to Ontario’s Family Compact and the petro-fortunes of the West. And we did, a bit, but not enough for that tolerance to end the moment the Liberal Party of Canada once again became a going concern.

Did our leader make mistakes that increased the size of our defeat? Sure. Did head office staff make errors in our campaign strategy? You bet! But there have been more than half a dozen elections in which we have lost ten points to the Liberals over the course of the campaign and, in only three (1945, 1988 and 2015) of them did we start in a strong enough position for that not to call our very survival into question.

Also, contrary to the claims that were made after 2011, our transformation into a bilingual, truly national party with a solid base in both English and French Canada has been real and lasting. The Orange Wave could have been a flash in the pan, a one-time thing but instead, our leader and his team poured energy into people like Ruth Ellen Brosseau who transformed from an absentee paper candidate to a respected incumbent returned with a twenty-point margin. I can’t think of any other leader who could have done this as well as the one we have.

I wish our lucky streak had continued through this election and that we had a campaign that was more nimble and less pointlessly obsessed with discipline and control. I wish our leader had shown more of his combative personality and not let himself be so managed. I wish we had stopped saying “middle class” until my ears bled.

But let’s work with our leader to build a stronger campaign for 2019. And let’s thank him for a hard-fought, principled, social democratic campaign.

 

I’m Proud of LeadNow and Tom Mulcair: Part 1: Thanks LeadNow!

There is a lot of loose talk right now heaping blame and negativity on the toughest, most dedicated fighters against the Harper Tories in the election. The story seems to be that the tough and courageous things they did are the reason Canadian progressives got an election result that was merely good and not great. Instead of thanking and congratulating our most tireless fighters, we are blaming them for things working out imperfectly. In this blog post, I am going to rehearse some of the tiresome points that are being made and offer my take on why these criticisms are unreasonable and counter-productive.

“Those strategic voting web sites and groups just stampeded everybody into voting Liberal. If they hadn’t advocated strategic voting so hard, there wouldn’t have been such a stampede from the NDP to the Liberals in the last weeks.”

In this election, the Dogwood Initiative and LeadNow.ca poured unprecedented energy into polling and a ground game to reach anti-Harper voters and get them to vote strategically for the candidate most likely to defeat the Conservatives in their riding. And, because of the 3-4% Liberal-NDP swing on the final weekend gave some incorrect advice because no pollster captured that final weekend switch, in the same way nobody could capture the swing in the last two days of the 2012 Alberta election.

Supposedly, these organizations should have known this would happen and that there was no need to keep piling up Liberal victories, pushing us into a majority government where the NDP and Greens could not check bad Liberal policy. This is simply unfair. This is always a risk in elections but most elections don’t feature a final weekend switch that pollsters fail to capture. Betting that this election would be like 90% of elections and not like the 10% where this happens was a calculated risk these campaigns took. We—and I say we because I was in on the ground floor of this, writing Logistics of Cooperation back in 2012, before pulling back and letting less divisive figures flog this thing—would have been subject to a whole other round of criticisms if the final weekend swing had been a 3-4% shift to the Tories. Then we’d be being indicted for backing too many NDP long shots instead of too few.

Yeah, there was some wrong guessing and we got an imperfect result. Some dyed-in-the-wool New Democrats have concluded that this means nobody should ever make guesses again about who is going to win their riding, that guessing is, itself, an immoral act, that we should all “vote with our hearts.” Except on Vancouver Island. No Green on Vancouver Island should vote with their heart because… uh… strategic voting is only good when people vote strategically for us, not against us. The New Democrats flogging this nonsense are ungenerous and blinkered in their perspective. Calgary mayor Naheed Nenshi and Alberta Liberal leader David Swann very graciously encouraged strategic votes for Rachel Notley and the NDP in the final days of the Alberta election this year. And much of the Orange Wave in 2011 in Quebec entailed sovereigntists strategically voting for the federalist NDP and centrists strategically voting for the leftist NDP in a desperate bid to turf Stephen Harper.

If NDPers keep rubbishing strategic voting and telling everybody to just follow their heart all the time, my friends and I might just follow our hearts into the soon-to-be-founded Socialist Whiskey Party of BC.

As former Green Party city councillor Art Vanden Berg says, coordinated strategic voting under first-past-the-post is like performing precision surgery with a stone axe. But it’s the best we have got; we will often guess wrong and produce sub-optimal outcomes. That’s why we have to ditch our current voting system in favour of proportional representation. But it is grossly irresponsible to suggest that even trying to make guesses about who has a shot at winning your riding is somehow a morally vacuous and pointless act, that somehow we should vote as though we already have proportional representation. Sheila Malcolmsen will be heading to Ottawa because Green-inclined people chose not to live in this fantasy world thanks, in significant measure, to the Dogwood Initiative and LeadNow.

“By encouraging strategic voting, LeadNow and Dogwood made all those progressives in Ontario and the Atlantic vote Liberal because people are too dumb to understand the voting system and just voted based on national polls.”

There were two kinds of “strategic voters” in this election: the newer, younger, more ecologically-focused “stop Harper voters” who have come of age politically in the past decade. These people were located and mobilized by strategic voting groups focused on climate change. But they were not the majority.

The majority of self-identified “strategic voters” came from three far more venerable groups who have been shifting their preferences strategically for decades based on values and goals very different from those of climate action groups like the Dogwood Initiative. “Strategic voting” didn’t come into being because Jamie Biggar, Matthew Carrol, Lynn McDonald and Gary Shaul invented it after Harper won his majority four years ago. It has been a major issue in every election conducted under first-past-the-post since Canada ceased to be a two-party system ninety years ago.
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For almost a century, huge chunks of the Canadian electorate have said “I’m voting strategically” every damned election, which makes sense, given that our voting system requires so much second-guessing and strategy to make one’s vote count. Most of the people who cast “strategic votes” for the Liberals in 2015, I will wager, are people who also claimed they were casting strategic votes for the Liberals in 2000, people whose voting strategy is radically different than that of the smaller, younger group of strategic voters LeadNow and company try to shepherd.

These older-school strategic voters fall into three broad categories:

Embarrassed Liberals: Especially in Toronto and Ottawa, there is a constituency of people, usually highly educated, associated with the arts, involved in the charitable sector, wealthier sorts who are actually Liberals. But they feel they should be New Democrats. Many were New Democrats (or even Communists!) in their youth and feel embarrassed about how their politics have drifted right as their hair has greyed and the Che posters on their university office or art studio walls have faded. These poor souls have to make up long, complex stories most elections about why they are reluctantly voting for the party that is actually their first choice. But sometimes, they get carried away, as a few did in 2011, and cast a nostalgic vote for the party they long ago abandoned.

To blame LeadNow and company for these voters’ “strategic votes” is absurd. This crew were doing this long before any leader in the contemporary Stop Harper movement graduated high school.

Benefit-Seekers: In huge swaths of Canada, whether you are represented by a member of the government makes a big difference, especially if you work in a key economic sectors like building trades, health care or social services or if you’re from a diasporic family who needs help from their local MP to reunite in Canada. Many benefit-seeking strategic voters stuck with the Liberals as long as the Liberals seemed to have a shot at governing but strategically moved to the Tories, at Jason Kenney’s invitation between 2008 and 2011. These voters comprise a significant portion of the now-famous 905 belt, as well as much of Northern Canada. And they, quite rationally, move their votes to align with state power. The risk to family-supporting jobs, immigration files and one’s reserve’s electrical and water systems is too great to do otherwise.

Again, this kind of strategic voting is older than Canada itself. Again, to associate these strategic voters with environmental and social justice groups’ strategic voting campaigns is ridiculous.

People Who Like Momentum: Because our current voting system makes one feel so powerless and one’s vote so useless, it is tough to get any significant emotional payoff from voting. One of the few ways one can derive such an emotional payoff is by deciding to be part of “the thing that happened.” A lot of powerless people align their vote with whatever force has momentum so that they can credit themselves with the Mulroney Sweep, Orange Wave, Trudeau Restoration (sorry – couldn’t resist one anti-monarchy joke) or whatever. Fortunately, our voting system provides them with a discourse to justify their fickleness. Rather than claiming constant changes of ideology, they can, quite reasonably, mask their desire for belonging and relevance with an ever-shifting set of post-hoc voting strategy rationalizations.

 

I am proud to have been an activist for electoral cooperation and strategic voting the past four years. Let’s hope that we have a chance, under the Trudeau government, to change Canada’s voting system to insure that high-stakes guessing becomes a less important part of our voting systems. But let’s not pillory the courageous souls who chose to help us guess how best to make our votes effective, even if our guesses weren’t as good as we would have liked.