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Governmental Crisis

11/29/2024

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Governmental Crisis

IN the aftermath of the election and the initial set of nominees for senior positions only the more exhausted of those on the left have ceased their hand-wringing about the damage to be wrought by the new administration. This is merely the current and most visible critique of the role of government in our society (and one which is usually well-deserved). However, even if the damage turns out to be minimal, there remain two other critiques which need to be considered.

The basic role of government in attending to the needs of society which cannot be met by “private” (market) mechanisms has been the subject of conservative attacks throughout the 20C. Part of this is based on concern over the infringement of individual liberty manifested through regulation, and part is based on the taxes raised to support these activities which must be extracted from the purses/wallets of the populace, particularly those whose purses/wallets are more stuffed than average. There is legitimate political philosophy behind this (as well as hyped-up fear of overweening state domination from an era of Soviet Communism and Fascism, both of whose totalitarian leanings give sensible cause for caution. Names such as Frederich Hayek and Milton Friedman are most commonly cited in this vein. There is also smugness and greed, often more nicely packaged as the “American Dream,” mixed into the rationale to limit government.

This was the traditional battleline between Democrats and Republicans since (at least the New Deal). It continues to be embodied by supporters of the incoming administration. However, this group also seems to want to destroy government, not merely limit its scope. The naming of several apparent incompetents evidences a desire to force government to be ineffective; which is also a feature of the proposal to eviscerate the senior civil service. As to the latter, even leaving aside questionable legalities, the prospect of such a wholesale replacement of the middle and upper management of any large organization can only lead to widespread freezing up of the gears. Little will get done and what does get done will be done poorly. Government will thus be shown to be inherently dysfunctional.

Beyond these two problems, however, lies something more fundamental and problematic. Government doesn’t work very well; it certainly doesn’t meet the expectations of either the conceptualizers of the great liberal project of the 19/20C which saw government as a powerful tool to implement societal values or of the broad swath of the populace who, in the modern era are the nominal democratic selectors and overseers of government. The impediments are new; they’re well beyond the traditional concerns about corruption, or our current political impasse, or excessive intrusion. They stem, instead, from the nature of modern life.

By this I mean that modern life is complex and over-institutionalized, and the trade-offs are increasingly apparent. There are no good solutions, only a set of potential marginal improvements that can be made without incurring unacceptable costs on some other front, financial, organizational, or practical. NIMBY’s seek to preserve local culture and neighborhood feel (and their embedded home values), so the housing stock is short of demand and new buyers are priced out. Everyone loves cheap electronics, but not seeing pictures of Asian workers being abused. The tax code is riddled with efforts to promote some sensible policy (often hijacked by those with the resources to take the most advantage of them) to the point that only CPAs (one version of the modern priesthood) can make sense of it. Even without messy politics, it’s really hard to get things done. Any edition of the NY Times will provide at least a half a dozen examples.w

Whatever the broad spread of people can comprehend and articulate, it's no wonder we are unhappy with governments and why increasingly, incumbents facing electorates are turned out or forced into cumbersome coalitions (which have their own problems in developing coherent policies). I wrote about one aspect of this a few years ago, when I invoked the term “ungovernability” (021122) a phrase used to describe European politics in the later 20C which has wider applicability now.

A recursive cycle of nihilism, nationalism/tribalism/racism, and the resulting politics of fear (rather than of self-interest) and frustration with governments’ inability to cope feeds around and around. There are, historically-speaking, only two ways out: charismatic leadership or a collapse and reboot. We may be lucky and find the former, but the latter is more likely and promises an increasingly depressing period ahead.

It does no good, of course, to “blame” government or bureaucrats or even political parties. They are all products of a deeper cultural malaise. Nor is this by any means a uniquely US issue. The broad retreat of democratic norms globally and the spread of “populist” leaders and parties is a central part of the story.

Democracy has never been touted for its efficiency. Its benefits come from a comparison with the ordinary (inevitable?) abuses which accompany all the alternatives and its eventual settling on a course of development for a society which proves effective.  There remains, however, a legitimate question of its ability to attend to crises, risking either populism/authoritarian solutions or waltzing off the cliff. The current confluence of climate, capitalism, geopolitics, overpopulation, AI, etc. may finally prove too much.

What seems clear, not least in light of the projected direction of the US over the next four years, is that incremental solutions to any of these challenges are likely to prove trivial (or detrimental). Relying on deeply embedded notions of “progress” or providence are more likely projections of fear or lack of imagination than anything useful.

This past year, a blueprint for the upcoming administration, called Project 2025, garnered a lot of attention and a fair amount of it looks likely to come into effect. It’s time for those of a more sensible bent to get to work on its successor and be ready to push for some more profound changes the next time around.

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Historiography

11/22/2024

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Historiography

One of my favorite classes (which I’ve taught ten times at SFSU) is basically, a class in historiography. The formal title is: “Seminar in Historical Analysis” (a fine example of anodyne (boring) labelling) and it’s required for undergraduate History majors. In particular, in my class, I try to get students to understand: “What is History?,” “What are the different types of History?,” and “How do we think, read, and write like a Historian?”

When telling some friends the other night that I am teaching a course in historiography, their blank looks engendered my explanation that “historiography” is the study of how to think/write about history. Historiography, however, is a bit of an unwieldy word. Stated differently, if (lower case) history is the sum of everything that has happened to people so far in the world, then (to paraphrase William Cronin) “History [upper case] is the stories we choose to tell about history [lower case],” and historiography is the study of how we write (and read) (upper case) History.

It's an important aspect of my profession. Historians need to reflect on what we’re doing and why and to consider the various ways we have done it and can do it. To be sure, it can be carried to extremes and edge into pseudo-philosophy and navel-gazing; but there are many useful things about history to consider before we go too far.

It’s beneficial for both writers of History and (for most of you) readers/absorbers of History to be aware of what we’re doing. Indeed, one of the essential purposes of History is to get folks to think critically about the past and to realize that the stories we hear are at root, just stories; sometimes false, usually ‘spun,’ and always incomplete.  I recall that when I re-started in school, I believed History was pretty much all set. Sure, there were always the odd documents discovered and the events of my lifetime (e.g. the “Cold War”) were becoming “history.” I knew that there were many parts of history that I didn’t know anything about, but I was confident that somebody did and I just hadn’t gotten around to reading about the T’ang dynasty or what life was like in 19C California. But I was, as it turned out, only scratching the surface of my ignorance. I had no real idea, for example, about revisionism: the recasting of interpretations of what had happened, or the ways in which new information about the past was being discovered and created (e.g., using the personal property lists in 18C wills to determine the spread of books and literacy).

More importantly, I had no appreciation of the way in which people in the past thought differently (the French term is “mentalité”); nor of how the way we think is the product of historical contingency rather than an obvious “fact.” I didn’t understand that when the “Founding Fathers” used the words “happiness” or “liberty,” what they had in mind was quite different than how I might use those terms. Or that my perceptions of human “progress,” American “greatness,” and the obviousness/necessity/benefits of science and rationality were all the products of how our self-congratulatory culture constructed its stories about the past.

Next month, I will be presenting my thoughts on all this in a class for more senior adults. It’s called “Getting More Out of History,” and it will draw on the work, materials, and ideas I’ve developed over my years as a History student, researcher, and teacher; some of which have been featured on these pages over the past few years). There will be echoes of my class for undergraduates, but no mandatory readings, no mandatory reflection papers, and (absolutely) no primary source-based research papers required.

A lot of folks I run into tell me (not coincidentally) that “I’ve always been interested in History…but after all the ‘names-and-dates’ stuff in high school, I never went back.” Others do, dipping into popular treatments of the revolutionary era, biographies, historical fiction, or well-written targeted studies by scholars on areas of particular interest. There are big audiences for streaming videos and PBS specials, ranging from Ken Burns to the History Channel. Journalists and politicians subject us on an ongoing basis to their own interpretations of history, usually more interested in a glitzy story or in supporting their policy predilections than in coping with the ambiguities of the past (it’s a problem that’s getting worse!).

My goal is to ease these amateur historians (by no means a pejorative term) a bit out of their comfort zones and charge up the “critical thinking” parts of their history brains. One of the worst legacies of the way most of us were taught history in high school or intro college courses is that were presented with a story and told “this is how it was.” We were rarely taken ‘behind the curtain’ as it were, to see the choices that were being made in what story we were given or why those choices were being made. There are a bunch of ways, for example, to interpret the causes or outcomes of the American Revolution or the bitter fights—political and cultural—that characterized the post-Civil War Reconstruction era. There are easily a half-dozen debatable theories about how World War I started and most Europeans would not recognize the narratives with which we Americans are presented as the stars of that particular show.

“history” (i.e., how people have actually lived and thought for the past thousands of years) is immensely complicated and contradictory. It stands to reason, therefore, that “History” (i.e., the ways in which we think, read, and write about that “history,”) should also be complicated and contradictory. Indeed, wrestling with those complications and contradictions—grounded in our best efforts to see “what actually happened”—is precisely what History should be about.

So, for a few hours, we’ll float some ideas and examples and (hopefully) unsettle a few pre-conceived notions about simple stories about the past; making the best use of “history,” “History,” and a historian as we can.

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Into Africa.2

11/15/2024

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Now that I’m back to “normal” after my trip, I can reflect a bit on my experiences there. I’m not going to reiterate my take on the surreality of the Emirates, but rather focus on my African visits and the benefits of travel in general.

It’s easy for travelers to talk in terms of “doing” a particular place these days, as if 48 hours in Florence will give me anything more than a superficial sense of people and place. This is particularly true if I concentrate on the big ticket items: famous sites, museums, the hot restaurant de jour. Those who have the time/money/lifestyle to do more extensive visits know that they get a far richer/deeper experience than can just be measured in days in residence.

Even more so for places and cultures further from the modern West, since the differences in mentalité, pace, and meaning become more visible.

In addition, such visits make it possible to move beyond the “check list/bucket list” approach to travel. One of the problems with the “lists” is that they reduce a place, a site, or an event to a name and cover up the complexity and diversity behind the label. There’s probably no place more susceptible to this phenomenon than “Africa” (India may be a close second): it’s huge, diverse, underdeveloped (i.e., less “modern” than most places), it has a history of being denigrated in modern Western culture and subjected to political, economic, and cultural imperialism, it’s heavily racially “othered,” and most maps substantially reduce its apparent size.

Africa includes 54 countries covering an area more than three times that of the entire US. There are about 1.5 billion people (projected to grow to 2.5B by 2050). Yet, its total GDP is about 2/3 of California’s. Of course, the 54 “countries” reflects the modern concept of the nation state, imposed in almost all cases through boundaries drawn by European imperial powers; there were probably many hundred ethnic groups, chiefdoms, and other polities in place prior to the 20C.

So, it’s ludicrous to talk in terms of “doing” Africa. Leaving aside the immense differences between Mediterranean/Muslim Africa and “black” sub-Saharan Africa, the latter (including hundreds of cultures and environments) is mostly a target for Western visitors for the animals and environments; the people are pretty much furniture.

Still, there’s no denying that the animals and environments are amazing. I got a taste of the high-end experience at the two safari camps in Botswana. I still had to get up at 5 am (prime time for animal viewing is dawn and dusk), but the food, guides, and accommodations were great. I got to see the “big five,” as well as giraffe, hippos, wild dogs, crocs, hyenas, assorted antelope, and 98 species of birds (including your odd ostrich).  Stark visuals of nature (“red in tooth and claw” as Tennyson said) gave evidence of food chains, immense landscapes showed that even after millennia, human presence is still just a part of the story.

Probably the highlight of the trip was the stop at African Parks’ Rhino Farm outside of Johannesburg (www.rhinorewild.org) where about 10% of the world’s rhinos current live. Over the next ten years they will be shipped to various places around the continent to rebuild and strengthen herds and the species as a whole. It was an impressive operation and a meaningful step in repairing the damage done by decades of hunting/poaching/environmental destruction.

As I noted in my posting a few weeks ago (Into Africa 092724) I also got a chance to meet with some of the senior management of African Parks. As a donor, it’s rare to see such professionalism and effectiveness in a project with such a broad impact across many regions of Africa.

Similarly, AP’s management of the Majete park in Malawi showed that with hard work and thoughtful care, a fully-populated wildlife reserve can be resurrected from dust and despair, and move toward sustainability. I was quite taken with the management team, their passion, and their pride in their success. One of their principal efforts is engaging the long-standing local communities around the park with the success—natural and financial—of the restoration and preservation effort. This means education and involvement in park decisions and activities. It also means strengthening the local communities’ capabilities and opportunities.

I got up at five my last day in Majete to drive a couple of hours to Blantyre and the flight to Johannesburg, thence to Dubai. It was a stunning shift of scene—in terms of people, wealth, and glitz. Malawi, for all its poverty, is steeped in a sense of place; Dubai felt like it could have been in many places around the world (Vegas on steroids).

I flew on Emirates Air from Jo’burg to Dubai: pretty sleek and modern (and luxurious). The planes to and from Blantyre were totally fine (the President of Malawi was on one flight (or, perhaps I should say, I was on his); reliable and comfortable Boeings with modern ticketing systems etc. Nonetheless, those Malawi Air flights highlighted another benefit of travel. The passenger lists from the US to South Africa, South Africa to Botswana (mostly tourists), small planes to the game parks (all tourists), and then on to Dubai were, in a phrase “mighty white.” On the Malawi flights, I was one of (literally) a handful of white people. It was an important illustration of a point I have made here previously, that only 5-10% of the global population is white males. Citing statistics is one thing; physical manifestation—as I looked around the plane—is another. I live my “normal” life in a highly selective (and somewhat distorted) slice of the world as a whole. I was glad to be reminded so.

We are, in an important sense, all Africans; regardless of where our forebearers stopped for the past few thousand years or how recently they crossed the ocean. So, there’s more to being there than merely tasting another culture or seeing the sites of some history. The resonance goes beyond the story of shared humanity. There is an ineffable sense of place and landscape in which some (pre-) humans hung out a long time ago from which we are (a few thousand generations later) descended.

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Revolutionary Era

11/8/2024

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I read a piece the other day celebrating the First Continental Congress—the initial effort by a group of leaders of some of the colonies of British North America to band together to deal with increasing tensions with the mother country. It was 1774; a quarter millennium ago and the article was an early salvo in what I expect will become a deluge over the next couple of years. They didn’t make a great deal of progress independence-wise, but it was a start and led to a certain Declaration in due course thereafter.

Many readers of this posting will recall the “Bicentennial” celebration of American independence in 1976 (Gerald Ford presided), replete with concerts, exhibitions, innumerable patriotic re-enactments and speeches, and unending rolls of red, white, and blue bunting. It, too, had a run up. I was in school near Boston at the time and distinctly remember staying up all night to watch a reenactment of arrival of Paul Revere as a prelude to the Battle of Lexington and Concord (April 19). All-nighters at age 20 were no big deal and it was great to be part of “history.”

In that more benign time, it was easy for the nation to rally and celebrate together. Despite the recent oil crisis and the defeat in Vietnam, we were still at the peak of American global dominance and wealth. We had a lot to feel proud/smug about and did so.

Of course, as with everything else these days, the nature of the upcoming Semiquincentennial (rhymes with Supercalifragilistic) or Bisesquincentennial or Quarter Millennial will be colored by our current dysfunctional political culture amplified by the election of he who will preside over those events. It will make for a disconnected celebration. Everyone will be using (abusing?) stories of this era to make their points about the current parlous state of the nation. If I could have a penny for every time someone proclaimed their version of some “lesson from history,” I would be wealthy indeed.

Much ink and megabytes will be spilled by those wringing hands—either in angst or self-congratulations—over the decline from the glory days of yore or the heights yet to be reached. Many will to inspire us to new heights of patriotic grandeur. Despite the orations, many will doubt whether our “greatest days lie ahead.” Useful topics such as “Can America last another 250 years?” will be avidly debated.

You can expect a pretty steady calendar of events as well—many likely tipping over the subtle line between the ridiculous and the sublime. I’m hoping that we can have reenactment of the plucking of the goose which produced the quills that Thos. Jefferson used to draft the Declaration. Every “Founding Father” will be trotted out and examined for warts and contributions. We will get the full tour of wherever George Washington slept. Revivals of Miranda’s Hamilton will likely grace the stages of hundreds of high schools. The bunting and flag printers are likely already building up their inventories. Perhaps some folks in London will reprise the arrival of the first word of rebellion to reach England. If nothing else, we can claim to be the first in a long string of countries who celebrate separation from the British Empire as their national day.


I’m in the middle of reading a bunch of stuff about revolutions in preparation for a series of lectures next year on the history of modern revolutions. You may thus expect further musings in this vein over the next few months.

Whatever its antecedents and myths, the American Revolution is as much an outlier from the central storyline of modern revolutions as any; even though—as “our” revolution—it gets a lot of press domestically. Most of the world has looked to the French events of 1789-98 as their role model (especially the French!!). Our revolution was about democracy at a theoretical level; even while actually excluding from political power the vast majority of the population (women, slaves, men with little property). The government which emerged from the Constitutional Convention in 1787 preserved the domination of elites at the state level. In one sense, it was about the re-assignment of political power from one set of rich white guys in wigs (centered in London) to another set (in the “colonies”).

In this way, curiously, ideology and propaganda notwithstanding, it was more of a role model for the many revolutions that followed across the 19 and 20C. Indeed, the spate of revolutions in the mid-20C which accompanied decolonization across the globe were (also) usually sparked and managed by colonial elites. They succeeded to their former imperial masters’ positions (and profit-sharing) with nominal devotions to democratic and socialist ideals and the power of the “people.” Revolutions, therefore became less about ideology, progress, and democracy and more about power-shuffling among elites.

As a result, it’s not clear that we in the 21C are likely to see much more in the vein of revolutions—at least in this modern sense. Merely replacing a government and tweaking a few policies is hardly the stuff of heroic sagas. Societal sclerosis is a deep impediment to radical change and widespread cynicism makes utopian claims inherently dubious. Not to mention that historical reassessment has taken any number of famous revolutionaries: Lenin, Mao, Fidel, Ho Chi Minh, Ataturk, Sun-Yat-Sen down a peg or two.

None of this will hinder the next few years of commemorations. There will be some serious assessments of the “meaning” of the American Revolution, but mostly those are intellectuals talking to others of their ilk. For most of us, it will be a media/social media theme park, with little depth, frequent “oh yeah, I vaguely remember that from 10th grade….”, and a fair amount of self-congratulations.

Revolutions have never turn out as planned. The “Founding Fathers” accomplished some great things, but they could never have imagined the course of the past semiquincentennial.

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What Won't Change

11/1/2024

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I don’t know what will happen next week and I recognize that it may be some while before the dust settles on the bizarreness of the election of 2024. I have a predictable set of hopes and fears, but this is not about particular policy or personnel choices likely to result. Nor is this essay a close interrogation of the vagaries of the US political/electoral process, the separation of powers, or formal constitutional questions.

There will be real, substantive, and significant differences between a (K.) Harris Administration and one led by HWSNBN. I am hardly among those opportunists or idealists who argue that the two principal candidates are “two peas in a pod,” without a whisker of difference between them,” etc., etc. There is a lot riding on this choice we make next week, with both the environment and our democracy at real (irreversible?) risk and plenty of profound consequences elsewhere. So, while the choice before us is between wholesale catastrophe and intermittent adequacy, it’s pretty much a “no-brainer” from where I sit (unfortunately, that’s a standard still to be met by many).

However, the election will not—indeed, cannot—resolve many issues, problems, and conditions. Inertia is strong. Political gridlock is endemic. There’s a fundamental lack of leadership, vision, and radical/outside-the-box thinking. These concerns exist at global, national, societal, and personal levels. These won’t change and how we deal with them, as individuals and as a society, will mark our lives going forward regardless of who sits in the White House.

Of course, the election results will fundamentally frame the world in which we take on these challenges, but for me and many reading this, much of our day-to-day lives will not be so different. I am extremely fortunate in this regard. The election will not change my beliefs and concerns (nor those of most people in this country); and, if I can only hold the braying of the public sphere at bay and turn down the volume of the media buzz/hype (whether gasps of terror or sighs of relief), I still have my life to live. In this regard, you may find it useful to make up your own list of specific ways in which you would be affected by this outcome. Most of you are old enough to remember not only Bozo the Clown as a TV show, but also as an inflatable toy that you could whack at and have it bounce back (they’re still available on Amazon!). A friend of mine regularly reminds me that to maintain my equipoise, I need to be like that bounce-back toy and make sure that I have enough sand in the base that even when I get whacked, I, too, can bounce back. This is important and intensely personal work which can have many benefits, regardless of election results, but crucial there as well.

After all, despite the media hype, elections are rarely decisive. It’s not clear to me that we’ve seen one since 1932 (and, before that, 1860). They send signals, but they’re mostly mixed. Hillary lost by 80,000 votes in three states in 2016, Joe won by a smaller margin in three states four years ago. It’s hard to read very much into those outcomes. Underneath, our society remains scared and uncertain. The reconstruction of social coherence and political confidence (both of which elections tend to undermine) require decades of work in terms of communication, tolerance, and commitment. Social change is hard and rarely comes quickly.

Rolling back the hype, it’s difficult to say what a Trump Administration would actually do. His campaign rhetoric is full of scary stuff, but much of that is noise and bluster. It’s not going to be pretty, but it’s good to recall that the GOP controlled both Houses of Congress during the first two years of his prior term. There are still plenty of stops in the system; even if the threats are grave.

As to the two areas of policy which have most concerned me: environment and democracy, even after the sigh of relief which will follow a Harris victory, there is still a vast amount of work to be done and there is little in the Democratic platform or the likely policy decisions of a Harris Administration (even if the Dems squeak out bare majorities in both Houses of Congress) that gives cause for hope for significant progress on either front. While I was delighted that the Dems managed to ease Joe out and replace him without missing a beat, I have watched Harris for two decades as a public figure and have yet to be “wowed.” Much (most?) of her support is either generic Blue or ABT (anybody but Trump). Hopefully, she will grow in office.

However, given the practical realities of the political process, the best that can be hoped for is incremental progress and damage limitation. Embedded forces/inertia mean that neither adopting a comprehensive carbon regime or wholesale reform of our political culture are in the cards. Both of these depend on the kind of change in social attitudes that, historically speaking, usually happen only when forced. Our current situation on each count, while dire, is not nearly painful enough to lead to the kind of fundamental change necessary, whether in the context of political or cultural revolution.

This is no time for hand-wringing or fainting couches. Those who labor in either vineyard (or other less existential fields) must thus take up their hoes anew. Whether the water is rising incrementally or “tsunamically,” there is work to be done and little alternative.

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    Condemned to Repeat It --
    Musings on history, society, and the world.

    I don't actually agree with Santayana's famous quote, but this is my contribution to my version of it: "Anyone who hears Santayana's quote is condemned to repeat it."

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