Inequality And Democracy

The continuing arguments about Biden’s loan forgiveness program are shining a bright light on several ongoing issues of American governance.

The first and most obvious is the hypocrisy I’ve already addressed.  Somehow, tax law changes and generous subsidies (funded by all taxpayers) that enrich the already rich are fine. Only when there is an effort to lift the fiscal boot off the necks of the less fortunate do we hear about “unfairness.”

In addition to these examples of selective outrage, there have been more reasonable observations about debt forgiveness being a “band-aid.” I certainly don’t disagree with the pundits who have pointed out the multiple problems with American higher education–very much including the enormous costs. That said, the argument seems to be that , in the face of failure to revamp the entire system, we shouldn’t be  trying to relieve even a portion of the burden.

There’s a name for this argument:making the perfect the enemy of the good. In other words, if we can’t immediately perfect a situation, we should do nothing. This approach is self-evidently wrong, if for no other reason that we have inconsistent views of what “perfection” would look like, and considerable evidence that most lasting improvements  are partial and incremental.

Actually, the partial nature of Biden’s debt relief order highlights an overarching issue: the gridlock that currently keeps the federal government from functioning properly. (I would argue that what Biden and the Democrats have achieved legislatively is little short of miraculous, given the lockstep Republican opposition to virtually any measures  they propose.) Thanks to structural elements of American governance that are obsolete-everything from the Electoral College to the filibuster to the pervasive gerrymandering that has facilitated the election of ideologues and outright mental cases–Congress has become increasingly mired in partisan and cultural warfare. That legislative inability to function properly has led to the increasing use of Presidential authority to get anything done–and that reality threatens to legitimate an authoritarianism that is contrary to the Constitution and the Separation of Powers.

Translation: not a good thing.

All of these issues–highlighted as they are in the current arguments over debt relief– threaten American democracy. The Republican bias toward rewarding the wealthy (socialism for the rich; brutal capitalism for the rest) contributes to the already-huge disparities between haves (or have-a-whole-lots) and have nots, and that disparity (along with the growth of White Nationalist and all-out fascist groups) is a huge threat to social stability and democratic self-government.

The enormity of the economic gap was recently highlighted by an article in Common Dreams.

In the nearly three decades since 1995, members of the global 1% have captured 38% of all new wealth while the poorest half of humanity has benefited from just 2%, a finding that spotlights the stark and worsening gulf between the very rich and everyone else.

That’s according to the latest iteration of the World Inequality Report, an exhaustive summary of worldwide income and wealth data that shows inequities in wealth and income are “about as great today as they were at the peak of Western imperialism in the early 20th century.”…

“In the U.S., the return of top wealth inequality has been particularly dramatic, with the top 1% share nearing 35% in 2020, approaching its Gilded Age level,” states the report, whose contributors include prominent economists Thomas Piketty and Gabriel Zucman. “In Europe, top wealth inequality has also been on the rise since 1980, though significantly less so than in the U.S.”

There is copious research on the connection between political instability and economic inequality. As one study found,  long-term inequality has “strong empirical support as exogenous determinants of political instability.”

It isn’t just that research confirms what we all learned in Econ 101–that a broad and healthy middle class is an essential element of democratic stability–it turns out that political instability holds back financial development as well. “The findings indicate that inequality-perpetuating conditions that result in political instability and weak democracy are fundamental roadblocks for international organizations like the World Bank that seek to promote financial development.”

Or to put that into somewhat less “academic” terms: pigs get fed, but hogs get slaughtered.

The hogs who are screaming about debt relief and the dire consequences of helping middle class households (according to CNN: about 75% of the benefit will go to households making $88,000 or less per year) would be wise to consider just how much they benefit from programs costing far more–programs that take from the poor and middle-class to pad the pockets of the rich and connected–and how much their own longterm prospects depend upon political and social stability.

Being a hog is actually bad for the bottom line.

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There Are Two Kinds Of People…

How many conversations have you had during which someone (maybe you) opined that “there are two kinds of people…” and followed  that up with one of the roughly zillion ways that we “slice and dice” our fellow humans?

People who are open versus those who are closed. People who are honest versus those who aren’t. People who live in fear versus those who embrace change. People who are bat-shit crazy versus people who live in the admittedly-messy real world…

The New York Times recently ran a guest essay that made me think of another example: People who genuinely care about others–including their own children and grandchildren–and those who don’t.

The subject of the essay was something called “Longtermism”–a term I find somewhat off-putting. It began with a thought experiment, asking readers to imagine living the life of every human being who has ever existed — in order of birth. The experiment then went further:

But now imagine that you live all future lives, too. Your life, we hope, would be just beginning. Even if humanity lasts only as long as the typical mammal species (about one million years), and even if the world population falls to a tenth of its current size, 99.5 percent of your life would still be ahead of you. On the scale of a typical human life, you in the present would be just a few months old. The future is big.

I offer this thought experiment because morality, at its core, is about putting ourselves in others’ shoes and treating their interests as we do our own. When we do this at the full scale of human history, the future — where almost everyone lives and where almost all potential for joy and misery lies — comes to the fore.

If you knew you were going to live all these future lives, what would you hope we do in the present? How much carbon dioxide would you want us to emit into the atmosphere? How careful would you want us to be with new technologies that could destroy, or permanently derail, your future? How much attention would you want us to give to the impact of today’s actions on the long term?

These are some of the questions that motivate longtermism: the idea that positively influencing the long-term future is a key moral priority of our time.

As I was reading this, it seemed like a very long introduction to a very important–and very obvious–observation: what we do in the present will affect untold numbers of future people, so we need to act wisely.

We can make the lives of those who will come after us better–or much worse.  Given that reality, it is important to think about the long-term impact of our actions.

As the author notes, most of us tend to neglect the future in favor of the present, with the result that future people are effectively disenfranchised. “They can’t vote or lobby or run for public office, so politicians have scant incentive to think about them. They can’t tweet, or write articles, or march in the streets. They are the true silent majority.”

Yes–but not entirely.

Perhaps it is understandable that people who never had children would dismiss the effect of their actions on that future “silent majority” (although I know a lot of childless people who care passionately about future generations). But those of us who have children and grandchildren have an obvious and important stake in the future. 

A number of the people who comment on this blog are–like its author–elderly. Most of us–granted, not all– are financially comfortable. The bad decisions being made by today’s courts and legislatures, the potential loss of democracy as a result of the significant number of Americans who live in Never-Never land, the existential threat posed by climate change–these things really don’t–and won’t–directly affect us.

But we care about them. A lot.

We care because we care about our progeny, and the progeny of our friends and neighbors. I suppose that makes us “longtermers.” Actually, I think it makes us humans.

I’m not sure what to call all the people who clearly don’t care about others–the people who didn’t care about their neighbors enough to wear a mask during a pandemic, and don’t care enough about future generations to divest of fossil fuels. The author tells us that “there is remarkable overlap between the best ways we can promote the common good for people living right now and for our posterity.” I agree.

Unfortunately, however, there are two kinds of people: those who care about the common good, and those who  clearly don’t.

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Same-Sex Marriage Is Next

So you don’t have a uterus, and you don’t care about the Supreme Court’s decision striking down Roe v. Wade? Better hope you aren’t a member of the LGBTQ community, either–because gay folks are now in the line of fire, per Talking Points Memo.

After passing the House with the support of 47 Republicans, the Respect for Marriage Act, which would protect marriage rights for same-sex couples if the Supreme Court were to overturn its 2015 decision in Obergefell v. Hodges, faces much dimmer prospects in the Senate. There is one reason why: the Christian right still controls the Republican Party. Movement leaders know it took 50 years to reverse Roe, and are committed to a similar strategy to undermine and eventually overturn Obergefell. With abundant clues in the Supreme Court’s June decision overturning Roe that LGBTQ rights could be next on the chopping block, it is unimaginable that movement leaders would sink that goal by allowing this bill to become law.

Republican senators are keenly aware of this. That is why South Dakota’s John Thune and Louisiana’s Bill Cassidy accused Democrats of introducing the bill to distract from inflation. It is why Florida’s Marco Rubio called it “a stupid waste of time,” and claimed gay Floridians are “pissed off” about something else — high gas prices. And it is why Maine’s Susan Collins, who was one of the bill’s four original Republican supporters, came up with the laughing-crying emoji argument that, because Majority Leader Chuck Schumer (D-NY) and Sen. Joe Manchin (D-WV) had struck a surprise deal on Democratic legislative priorities late last month, she would struggle to win fellow Republicans’ support for the marriage bill. “[I]t was a very unfortunate move that destroys the many bipartisan efforts that are under way,” she told HuffPost.

The article went on to document the “avalanche of opposition” to the bill from the Christian Right that effectively controls today’s GOP.

The Family Research Council Action began calling the bill the “(Dis)Respect for Marriage Act” before it even reached the House floor, and pointed to the provision in the party’s   platform (back when the GOP still bothered with such things) that states, “[t]raditional marriage and family, based on marriage between one man and one woman, is the foundation for a free society and has for millennia been entrusted with rearing children and instilling cultural values.”

FRC Action also ginned up fear among its members by alleging that the bill would be used to persecute them and take away their religious freedom. (I remind readers that–in Christian Nationalist language, “religious freedom” is defined as freedom to impose their fundamentalist  Christianity on everyone else.)

It reminded them that in the 1970s, the IRS revoked the tax exemption of the segregationist, fundamentalist Christian Bob Jones University over its racist policies, suggesting, despite the fact that it hasn’t happened in the seven years since Obergefell, that universities and nonprofits that oppose marriage equality could face a similar fate. The American Family Association called the bill “an Orwellian attempt to pretend that the Court’s very recent discovery of a constitutional right to same-sex marriage is not controversial and offensive to many people around the country.” The Heritage Foundation called it a “publicity stunt” aimed at “tak[ing] the spotlight off progressives’ radical policies and paint conservatives as bigots — and all this conveniently before the midterm elections.”

Ever since Justice Alito’s dishonest framing in Dobbs, I have warned that his attack on the doctrine of substantive due process–the doctrine that certain matters are none of government’s business–threatens numerous rights beyond abortion. If a woman no longer has the right to choose abortion, what about choosing to use birth control? What prevents government from decreeing that same-sex marriage erodes “the foundation for a free society?”

As Talking Points Memo concluded,

It’s crucial not only to understand what Christian nationalism is as an ideology, but to understand how right-wing operatives have attained the power to subvert democratic structures and democratic values in order to make it the core of anti-majoritarian rule. The opposition to the Respect for Marriage Act is an object lesson in how that power works. Christian right operatives and lawyers argue that America is a Christian nation, that Christians’ right to practice their religion must be protected from secular, progressive incursions like constitutional rights for LGBTQ people, and that it is the duty of judges and government officials to ensure that these “biblical” values are secured. With a sympathetic majority on the Supreme Court and a razor-thin Democratic majority in the Senate with filibuster rules favorable to conservatives, the Christian right has every incentive to deploy this power. And because Republicans no longer have an alternative base upon which to build a coalition, they will continue to relent.

Voting Blue has never been more important.

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A Bit Far Out…But…

Anyone who follows politics in today’s U.S. of A. is aware that gerrymandering is at the root of much of what ails us. There’s a reason Democrats have a chance to retain Senate control in the upcoming midterms: Senate races cannot be gerrymandered. (Okay, the fact that several GOP candidates are wacko has helped.) If voting majorities decided the composition of the House of Representatives, Democrats would easily hold that chamber–but political scientists tell us that barely a handful of House districts are currently competitive. They’ve been gerrymandered by both parties, but mostly by the GOP.

I’ve written (a lot) about the issues raised by gerrymandering, and I won’t repeat the litany here (although I encourage you to read my academic paper analyzing those issues–and weep…).

Thus far, our highly politicized U.S. Supreme Court has declined to get involved, piously declaring gerrymandering to be “a political question.” So a recent ruling by the North Carolina Supreme Court wasn’t just a breath of fresh air–it was a light at the end of a dark tunnel. (Okay, I’ll quit the hokey metaphors, but I really, really loved this court’s conclusion!) Here’s the lede:

In a remarkable decision, the North Carolina Supreme Court ruled on Friday that because the state legislature was unconstitutionally gerrymandered, Republican lawmakers may have lacked the power to approve amendments to the state constitution and put them before voters.

The decision, which the court’s 4-3 Democratic majority issued along party lines, stopped short of granting the plaintiffs’ requests to strike down two amendments passed by Republicans in 2018—one to require photo voter ID and another to cap any state income tax at 7%. The justices instead returned the case to the trial court for further findings, though its framing of the dispute indicates that there’s a strong likelihood the state courts will ultimately invalidate the amendments.

The court’s conclusion was buttressed by the fact that a large number of the state’s legislative districts had been struck down in 2017; the federal courts found they had been racially drawn to discriminate against Black voters.

However, Republicans who had been elected under the unconstitutional maps used their supermajorities to place their amendments on the ballot the following year, when they were ultimately approved by voters.

The heart of the argument was the legitimacy of actions taken by illegitimate lawmakers:

The plaintiffs, who are backed by the NAACP, made the unusual—but not unprecedented—argument that the GOP’s widespread illegal gerrymandering rendered the legislature a “usurper” that legally lacked the power to amend North Carolina’s foundational governing document because it had “lost its claim to popular sovereignty.” A lower court agreed in 2019 by striking down the two amendments, but a 2-1 Republican majority on the state Court of Appeals reversed that ruling along party lines in 2020, leading the plaintiffs to appeal to the state Supreme Court.

The decision sending the case back to the trial court instructed that court to consider three questions: whether the amendments that were subject to the protest  would “immunize legislators … from democratic accountability,” whether they would “further the exclusion of a particular class of voters from the democratic process,” or whether those amendments were  intended to discriminate against the same type of voters who had been discriminated against by the illegal gerrymandering. If the trial court found the answer to any one of these three questions be “yes,” s/he would be “require[d]” to strike down the amendments.

I was particularly struck by the first question, addressing “democratic accountability.” 

In Indiana, it is a given that our statehouse is occupied by lawmakers lacking that “democratic accountability.” A number of academic studies have ranked the state among the five most gerrymandered in the country. It’s been a long time since I studied Indiana’s Constitution, but I do recall that Part Two, Section 1 declares that  “All elections shall be free and equal.” I also remember the (very strained) decision in Bush v. Gore to the effect that voting must pass an “equal protection” standard.

How equal are the votes of gerrymandered Hoosiers? How “democratically accountable” are the lawmakers who hold their positions thanks to the very denial of that equal protection?

In gerrymandered Indiana, we have plenty of evidence that rural ballots count more than urban ones. The citizens who reside in “blue” cities have less voice in state government than the citizens who live in the “red” exurbs and rural precincts of the state. How is this situation “free and equal”?

Calling on the Hoosier state’s creative lawyers…

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Choosing To Believe

In the mid-1990s, after publication of my first book (What’s a Nice Republican Girl Like Me Doing at the ACLU?), I was a guest on a call-in radio show in South Carolina. My publisher had asked for my travel schedule, and booked me on the show–while failing to tell me that it followed three hours of Rush Limbaugh…

It was rough.

One caller shared a “quote” by James Madison to the effect that the Founders gave the Bill of Rights to people who lived by the Ten Commandments. I responded by saying that, not only had that “quote” been debunked by Madison scholars, it was contrary to everything we know Madison did say. The caller yelled, “Well, I choose to believe it!” and hung up.

Today, echoes of that conversation are everywhere. The phenomenon even has a name: belief polarization.

Belief polarization has been the subject of substantial scholarly research, as Thomas Edsall recently reported in an essay for the New York Times.

In a paper that came out in June, “Explanations for Inequality and Partisan Polarization in the U.S., 1980 — 2020,” Elizabeth Suhay and Mark Tenenbaum, political scientists at American University, and Austin Bartola, of Quadrant Strategies, provide insight into why so much discord permeates American politics:

Scholars who research polarization have almost exclusively focused on the relationship between Americans’ policy opinions and their partisanship. In this article, we discuss a different type of partisan polarization underappreciated by scholars: “belief polarization,” or disagreements over what people perceive to be true.

In a finding that is especially disheartening to naive people who (like yours truly) harp on the importance of credible evidence, scholars have found that two people with opposing prior beliefs often “both strengthen their beliefs after observing the same data.”

In a 2021 paper, researchers found

“ample evidence that people sustain different beliefs even when faced with the same information, and they interpret that information differently.” They also note that “stark differences in beliefs can arise and endure due to human limitations in interpreting complex information.”

Edsall quotes an explanation of belief polarization authored by professors of philosophy at Vanderbilt.

Part of what makes belief polarization so disconcerting is its ubiquity. It has been extensively studied for more than 50 years and found to be operative within groups of all kinds, formal and informal. Furthermore, belief polarization does not discriminate between different kinds of belief. Like-minded groups polarize regardless of whether they are discussing banal matters of fact, matters of personal taste, or questions about value. What’s more, the phenomenon operates regardless of the explicit point of the group’s discussion. Like-minded groups polarize when they are trying to decide an action that the group will take, and they polarize also when there is no specific decision to be reached. Finally, the phenomenon is prevalent regardless of group members’ nationality, race, gender, religion, economic status, and level of education.

Short version: humans of all kinds are irrational.

The most recent examples of belief polarization, of course, involve Trump: in the face of overwhelming evidence to the contrary, MAGA supporters remain convinced by the “Big Lie” that the election was stolen; Democrats and independents are equally certain it wasn’t. And more recently, Right-wingers (and of course, Fox News) are calling the F.B.I. search of Mar-a-Lago a corrupt politicization of federal investigative authority. The rest of us counter that the raid is consistent with the rule of law, a reassuring demonstration that no one, no matter how powerful, is above the law.

Edsall explores Americans’ polarized beliefs about the economy, poverty,  climate change, and gender identity. Then he delivers a profoundly depressing statement: “There is further evidence that even people who are knowledgeable about complex issues are sharply polarized along partisan lines.”

He quotes from a paper titled “More Accurate, but No Less Polarized: Comparing the Factual Beliefs of Government Officials and the Public,” demonstrating that even though “political elites are consistently more accurately informed than the public,” that increased accuracy doesn’t translate into reduced belief polarization”. The study challenged the assumption that we will disagree less about the facts if we know more.

And most depressing, albeit unsurprising: it turns out that racism plays a central part in America’s polarization Researchers have found that–while political campaigns don’t change levels of prejudice–” they can prime these attitudes, or make them more or less salient and therefore more or less politically relevant.”

As one set of researchers found,

Trump not only attracted whites with more conservative views on race; he also made his white supporters more likely to espouse increasingly extreme views on issues related to immigration and on issues like the Black Lives Matter movement and police killings of African Americans.

In other words, political rhetoric can sharpen racial attitudes–and (like my long-ago caller) reinforce and legitimize what we choose to believe.

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