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Where Liberals Go to Feel Good
Posted on Jan 24, 2011
By Chris Hedges
Barack Obama is another stock character in the cyclical political theater embraced by the liberal class. Act I is the burst of enthusiasm for a Democratic candidate who, through clever branding and public relations, appears finally to stand up for the interests of citizens rather than corporations. Act II is the flurry of euphoria and excitement. Act III begins with befuddled confusion and gnawing disappointment, humiliating appeals to the elected official to correct “mistakes,” and pleading with the officeholder to return to his or her true self. Act IV is the thunder and lightning scene. Liberals strut across the stage in faux moral outrage, delivering empty threats of vengeance. And then there is Act V. This act is the most pathetic. It is as much farce as tragedy. Liberals—frightened back into submission by the lunatic fringe of the Republican Party or the call to be practical—begin the drama all over again.
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The moral outrage of the liberal class, a specialty of MSNBC, groups such as Progressives for Obama and MoveOn.org, is built around the absurd language of personal narrative—as if Barack Obama ever wanted to or could defy the interests of Goldman Sachs, JPMorgan Chase or General Electric. The liberal class refuses to directly confront the dead hand of corporate power that is rapidly transforming America into a brutal feudal state. To name this power, to admit that it has a death grip on our political process, our systems of information, our artistic and religious expression, our education, and has successfully emasculated popular movements, including labor, is to admit that the only weapons we have left are acts of civil disobedience. And civil disobedience is difficult, uncomfortable and lonely. It requires us to step outside the formal systems of power and trust in acts that are marginal, often unrecognized and have no hope of immediate success.
The liberal class’ solution to the bleak political landscape is the conference. This, along with letters and cries of outrage circulated on the Internet, is its preferred form of expression. Conferences, whether organized by Left Forum, Rabbi Michael Lerner’s Tikkun or figures such as Ted Glick—who is touting a plan to lure progressives, including members of the Democratic Party, into something he calls a “third force”—are where liberals go to feel good about themselves again. These conferences are not fundamentally about change. They are designed to elevate self-appointed liberal apologists who seek to become advisers and courtiers within the Democratic Party. The conferences produce resolutions no one reads. They build networks no one uses. But with each conference liberals get to do what they do best—applaud their own moral probity. They make passionate appeals to work within systems, such as electoral politics, that have been gamed by the corporate state. And the result is to spur well-meaning people toward useless and ultimately self-defeating activity.
“What we need is an alliance which consciously incorporates elected Democrats as well as elected Greens and independents, as well as groups, or individual leaders and members of groups, like Progressive Democrats of America and the Green Party,” Glick proposes. “More than that, this alliance eventually needs to support and work to elect candidates running both as Democrats and progressive independents, and maybe even an occasional Republican.”
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The organizers of the Left Forum conference scheduled for this March at Pace University in New York City also communicate in the amorphous, high-blown moral rhetoric that is unmoored from the actual and real. The upcoming Left Forum conference, which has the vacuous title “Towards a Politics of Solidarity,” promises to “focus on the age-old theme of solidarity: the moral act of imagination underpinning working-class victories everywhere. It will undertake to examine the new forms of far-reaching solidarity that are both necessary and possible in an increasingly global world.” The organizers posit that “the potential for transformative struggles in the 21st century depends on new chains of solidarity—between workers in the rich world and workers in the global south, indigenous peasants and more affluent consumers, students and pensioners, villagers in the Niger Delta and environmental campaigners in the Gulf of Mexico, marchers and rioters in Greece and Spain, and unionists in the United States and China.” The conference “will contribute to the intellectual underpinnings of new and tighter forms of world-wide solidarity upon which all successful emancipatory struggles of the future will depend.”
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