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Posts Tagged ‘democracy’

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I’m a Democratic Socialist – but I repeat myself; Voting as a Socialist Act

In PeaceAble, Politics, Uncategorized on August 8, 2018 at 12:16 pm

In all societies, power moves upward, from the masses of people who individually hold little power to the powerful few who collect and hoard whatever power they can extract from the many.
The core misunderstanding a great many people have about socialism is that it is simply an economic system in which money is redistributed from the wealthy to the poor. But money is just one form of power, and socialism more broadly is a philosophical system that advocates for the redistribution of all forms of power from those who hoard it to those who need to use it for their survival, as a way to guarantee a more equitable distribution of resources.
Every time a democracy holds an election, it is a deliberate act of redistributing power.
When a voter enters the polling both, he brings with him all his power. When he chooses a candidate and casts a vote he gives a small amount of his power to the candidate. That power, combined with the power contained by all those who vote for the candidate becomes the candidate’s power. If the candidate loses the election she can use that collected power as credibility to continue to argue for the policies she supports (and for which people supported her). If she wins the election she can apply the collected power to directly seek to influence policy in her elective position.
It’s important to note that the power the elected official has collected through votes does not obligate her to use that power exactly as the individual voters might have hoped. Each voter is only transferring a small amount of power, and individual voters may have different and conflicting ideas and needs. And, just as spending a few bucks at your favorite store does not give you any ability to tell the store owner how to spend his money, your individual vote doesn’t give you any special power to control the actions of the elected official. When you voted, however, you didn’t give up all your power, only a small piece of it, and that piece will be coming back to you at the next election.
Also, you still retain significant power once you realize that it isn’t about you, but about all of us. You gave your power to a candidate during an election, now you can give it to a cause, a movement, or an idea. Every time you contribute to an organization working for something you believe in, you use your power. Every time you choose to shop at a particular business or to withhold your patronage, you use your power. Every time you get into a discussion with your friends and acquaintances about something happening in the world and find your own mind or someone else’s changing, even a bit, you have used your power. Every time you step up in defense of those who cannot defend themselves, to speak for those whose voices are not being heard, you use your power. If there is a blue wave in November, it won’t just be because a lot of people used their power at the polls, but because a lot of people have been using their power all along in both large and small ways.
Power, like every valuable thing, isn’t dependent on exactly how much one has of it, but how that compares to what others have. You are only as power rich as others are power poor. The powerful few do not, of course, want to give up their power. They will hoard whatever they can of it. Voter suppression is theft of power. Voter apathy is the squandering of power. Fewer people voting means there are fewer people to convince that they should give a candidate their power. If a party sees that a minority of voters agree with them on the issues, but can control which people don’t vote they can make it more likely that those who do vote will be those who will give them power. And if significant numbers of people voluntarily don’t vote, the party or candidate that wins assumes these non-voter’s power as well. It’s like a power tax. If you don’t vote for anything, then it’s assumed that you support those who won. After all, if you didn’t support them, you would have voted against them.
Polls show over and over again that when it comes to some of the most important and most party-line divisive issues this country is facing, issues like abortion and women’s health, income and wealth inequity, gun laws and regulation, health care, Social Security and Medicare, the social safety net, there is significant agreement about what needs to be done, if not how to do it. So, if the people who have been elected aren’t doing those things, then we need to exert our power to elect those who will.
Power is interchangeable, too. Those with a significant amount of one kind of power can use it to acquire and protect other forms power. Thus, political power can provide access to wealth and vice-versa. Someone like David Koch or Sheldon Adelson or, to be fair, George Soros, can exert enormous power all by himself, but the rest of us have to organize, we have to work together, we have to find common ground and common purpose.
We have to vote. Every time. No exceptions.
And we have to stay involved. All the time. In between elections, not just every two or four years, not just about who is going to be President, but who is going to sit on our school boards or decide our zoning or whether the town needs a new pickup truck or some new textbooks.
Doing that doesn’t start after the parties have decided who their candidates are going to be. It doesn’t start by deciding that your only choice is the lesser of two evils. It starts when you understand that you have power and that you are unconsciously giving away that power every day; and you decide to stop doing that.
If this is to be a government of, by, and for the people, then the people have to be involved. Those who represent us are spending our collective power. It is up to us, then, to keep letting them know how we want that power spent, and give our power to those who will listen.

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PRESIDENTIAL LIMBO: How low can he go?

In Politics on June 30, 2017 at 8:59 am

“Limbo” has two common meanings. One is a game in which people try to wriggle under a bar that is gradually lowered until even the best players can no longer go any lower. The last player to get under is the winner. The other is a state of existence between Heaven and Hell where lost souls get to contemplate their sins in the hope of salvation and the fear of eternal damnation.
Both meanings apply to the current President and his government.
It seems as though every time the President sends out another tweet, issues a new proclamation, makes a public speech, engages with a foreign government, or agrees to an interview there are subsequent cries that he has reached a new low, that the bar is already subterranean and still he surpasses himself.
This is the game of Presidential limbo, and it would seem that President Trump has no rivals.
But remember the second half of the meaning. The one who goes lowest wins. This is the current state and direction of politics (and much of the rest of life) in the United States of America. The one who goes lowest wins. The President’s race to below the bottom is not the cause of this phenomenon, but he is its current chief beneficiary. The lower he goes, the more his supporters see him as winning. And this applies to Congress as well. The harder the people’s representatives work to benefit the wealthy and powerful at the expense of the poor, the disadvantaged, the powerless and the needy; the more they use dirty tricks, draconian laws, gerrymandering, denial of demonstrable reality, and legal gymnastics in their quest to establish, in the words of Karl Rove, a permanent majority; and the more they proclaim moral certainties they are already violating; the more they win.
One result is that we have become a nation in limbo, applying the second meaning. We are spending precious time focusing our collective energies following the President’s ever more remarkable contortions as he wriggles his way lower, and not paying enough attention to the real damage being done. We are having to contemplate our collective sins and decide whether we will follow him down or strive to raise the bar again. We are lost souls, torn by a lack of agreement as to which way is Heaven and which Hell. There may be some consensus forming, the President’s approval ratings are at or approaching historic lows as he does, but there are still formidable forces working to drive us lower and far too many citizens who either are willing to go to hell, or don’t believe that’s where we’re headed.
We have, of course, been living in fear for a long time. Making us afraid makes us controllable. The people who tell us we should be afraid also tell us that only they can save us from the fear they are creating.
Uncertainty is a necessary element of our system of government. The greatest enemy of democracy is complacency. The moment we think we have won is the moment we stop paying attention to those who are already planning to beat us the next time. We cannot and should not ever assume that what we have achieved will always be. And some of what has been achieved needs to be undone. Rigid, moralistic, self-satisfied certainty is the second enemy of democracy.
So, here we are; playing limbo in limbo. Trying to see how low it can go risks getting our heads stuck in the sand. It is time to stop playing the game. It is time to set our sights higher and move upward out of this limbo. Good and evil aren’t places, they’re directions; and the farther you go in either direction, the harder it is to turn around and the longer the journey back. And while it is tempting, when one is rolling downhill to just let go and keep rolling, because the climb back up gets ever more daunting; turning around and making the climb is what we need to do.

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Normalization and the Norm

In PeaceAble, Politics on December 14, 2016 at 10:28 am

There seems to be some confusion out there about what we mean when we use the word “normalize,” and how that is related to the word “normal.” Allow me to clarify.

When we talk about normalizing a particular behavior or idea, we are not saying that the person exhibiting that behavior or expressing that idea is not “normal” in the common sense of that word. We aren’t, for example, saying that the person is deranged, or intellectually deficient, or pathological. Some might actually think those things, but that is a different discussion and I would appreciate it if you did not engage in that here.

We are, rather, using the word “normal” as the adjective form of the word “norm.” A norm is a behavior or idea that our culture or society tells us, in both subtle and more obvious ways, we should expect from each other. We are trained from early on to regard these things as “the way it is.” Now norms are not necessarily the most common or most acceptable or most likely behaviors or ideas, which is what the word normal usually suggests. For instance, American culture has, for its entire history, been dominated by the behaviors and ideas of straight (at least openly), male, Puritan/Christian (at least publicly), powerful warrior men. In other words, the straight, white, Puritan/Christian, powerful male warrior is the norm. And we are socialized to view the world from that perspective.

Now, there are, in fact, more women than men in the population; there are far more people among us more who have no more than modest power, and we are quickly discovering that LGBTQ+ people are much more numerous than we have been told and the non-white population may soon outnumber the white population. And any one time, the number of people who are veterans or serving in the armed forces is less than 15% of the population.  But that only states the demographics, not the norm. The norm remains primarily straight, white, Puritan/Christian, warrior men of power (especially economic). And that means, that despite our attempts to change things, the perspectives arising from that norm continue to pervade the society.

Distrust, bigotry, discrimination and disenfranchisement of people who do not represent that norm is “normal.” Misogyny, racism, homophobia, and the Christianization of society are “normal.” The dis-education and miseducation of those not part of the norm is “normal.” Using the very genuine fears of the working class, minorities, and women to divide the masses of people and thus more easily rule over them is “normal.” The idea that success is to be defined in terms of wealth is “normal.” The idea that everyone has the same opportunities to achieve that mythological thing we call the “American Dream” is “normal.” The idea that problems can be best resolved through force is “normal.”

Now we have tried over the years to change some of those things, but progress is always slow and still fragile, as the recent election demonstrates. The things we do to create greater equality for all, to promote justice and protect the rights of those who have less power to protect them for themselves,  and to seek more peaceable solutions to our problems, are called “normalization,” or “normative behaviors.” That is, they are things we do to create new norms that better reflect our diversity, our stated American ideals, our rights, privileges and responsibilities as members of society. But our social behaviors, our laws, our public images of ourselves in the media and our demographics all change more quickly than our norms do.

So electing a non-white President did not change the norm of whiteness as the perspective through which we see things. The Supreme Court decision on same-sex marriage, Roe-v-Wade, and the striking down of laws that would require the teaching of “Intelligent Design” in public school science classes, for a few examples, did not usher in a new secular norm. Women still have less access to power, non-whites and non-Christians are still marginalized, and it is still “normal” to proclaim one’s patriotism while waving the flag of a nation that went to war against the United States, and lost. We still think that the more firepower we have, the safer we are.

When we try to normalize something, we are trying to create it as a norm. We are saying that this behavior or this idea is to be expected, that it defines us as a society and a culture, that this is now the perspective from which we will evaluate and express our public and official actions.

So, what we are really seeing around us now is not the normalization of bigotry, of white supremacy, of male dominance and privilege in the affairs of the nation; we are seeing an attempt by that “normal” perspective to roll back the normalization of those things that threaten it. It is not the normalization of racism that threatens us, it is the de-normalization of diversity. It is not the normalization of misogyny, it is the de-normalization of the idea that the feminine is in all ways the equal of the masculine. It is not the normalization of xenophobia or homophobia or religious prejudice, it is the de-normalization of acceptance, tolerance, and cooperation. It is an attempt to say that who we are becomig is not who we are; an attempt to say that who we are is embodied in the worst of who we have been all along.

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SUPERMAN NEEDS LEX LUTHOR: The Problem with Superheroes

In PeaceAble, Politics on December 9, 2016 at 12:34 pm

Another superhero movie, another blockbuster. America seems to really love its costumed crusaders for truth, justice and the American way. Of course, in this case the American way would seem to be to hope a superhero comes along to take care of the problem. The superhero myth is a powerful one, but there are at least five serious problems with it.

  1. They don’t really exist. So we have to create them.

Okay, by the time most of us have reached the tween years we are fully aware that Superman and Spiderman and Batman and the rest are just comic book stories. But that doesn’t keep us from wishing they did exist; perhaps even wishing that we could be bitten by a radioactive spider, or have a lot of cool, clever gadgets to hang on our belts and make us invincible. Since neither of those things are ever going to happen, we look for substitutes for our superheroes: soldiers, explorers, inventors, policemen and firefighters, of course; but also politicians, celebrities, sports figures, the equally mythological American cowboy, and whatever larger-than-life personality has currently captured our attention. For some people, even their religious figures are cast as superheroes to be called upon in times of crisis.

And in the absence of a clear superhero, individuals may rise up and try to claim the title. The politician will present himself as the only one who can solve all the problems, vanquish all the enemies; and he doesn’t even need to say how it will be done, only convince us that he, and he alone, can do it. The NRA tells us that there are superheroes among us, good guys with guns, who are our only defense against whatever new evil may suddenly threaten us.

  1. Superheroes require supervillains.

Just as superheroes don’t really exist, neither do supervillains. When we create superheroes, or they create themselves for us, there arises a simultaneous need to create supervillains to justify the superheroes. Our supervillains can be individuals, such as Hitler; or a nation, such as Russia; or vague entities, such as multinational corporations and international cabals and the illuminati; or whole groups of people who can be quickly identified by some simple, single characteristic, like Muslims, or liberals/conservatives, or the Black Lives Matter Movement; or corrupt police, or the KKK, and so on. They can even be the more difficult problems in our society, te ones that have no easy answer, like poverty, disease, bigotry and violence. One thing is certain, though. Our supervillains will always be a characteristic of the “others,” those scary people who are not like us, and are scary precisely because they are not like us. We are encouraged to see the other as supervillain by default. And once the supervillain has been identified, we rally behind the superhero to demand their destruction.

 

  1. Superheroes and supervillains tend to inhabit a dark and dangerous world, and the problems and the solutions are nearly always about the exercise of power rather than the exercise of intelligence.

I remember the superheroes of my youth as generally clean, morally unambiguous figures. The people they served were a lot like me, ordinary folk who lived quiet, uneventful lives until some supervillain came along and created a disaster that only the superhero could resolve. But the fact is that superheroes were always vigilantes. They operated outside the constraints of law. The police both allowed and encouraged them, cooperated with them, but it was clear that the superhero could do what the normal authorities either could not or were not allowed to do. But even with that, the superheroes seemed to respect their own powers; they rarely killed an adversary, and almost never killed on purpose.

As time went on, however, things took a darker turn. Gotham City became an increasingly dirty, depraved, and crime-ridden environment; and Batman’s character and costume got darker along with it. But even with the greater moral ambiguity that suggests, there was no moral ambiguity about the need for the hero to win; and to win by whatever means necessary; and those means became increasing violent and deadly, as did the supervillains. What was once the need for a superhero to defeat the occasional supervillain – and extraordinary event that interrupted the normal flow of the average citizen’s life – became a constant need for superheroes to fight back against the constant threat of powerful and deadly supervillains in a darkly dangerous world of evil.

But in such a world the supervillains can never be actually defeated. If they could, then the superhero would be out of a job. The villains have to be so powerful that all we can do is hold them at bay for a while, and make sure that our superheroes are well armed for the battle that, if it isn’t happening right here and now, will surely come. And if we defeat one supervillain, there will be a ready supply of others. Eternal vigilance is necessary in a world where the problems cannot actually ever be finally resolved. Fear ceases to be the natural response to extraordinary events, and becomes the constant condition of our lives.

In places like Ferguson or Standing Rock and Malheur we are told that the end justifies the means, but it is always the people with the guns who, we are told, are standing up against the supervillain others who must be defeated or life as we know it will surely be destroyed. As long as we know who is the hero and who the villain, then the hero must win. But we express our shock and surprise when someone decides that he must be the superhero and shoots up a nightclub full of homosexuals or a church full of black people; or blows up an abortion clinic; because he didn’t see a superhero doing enough to rid the world of these supervillains and took on the job himself.

 

  1. Buying into the superhero culture interferes with the search for real solutions to systemic problems.

Why do we need spend time and money and our moral energy on finding reasonable and long-lasting solutions to problems if we can hold out hope for a superhero with a simple plan to swoop in and take care of it? What use is diplomacy if we believe that Captain America still exists somewhere and now has a nuclear weapon or a fleet of drones? Why do we need to rely on the justice system, the courts and the lawyers, when we have so many policemen with guns and tasers and billy clubs; and the presumption that their actions are justified? Why do we need to have our lives disrupted by protesters who want things we don’t want, when we have the National Guard with water cannons and dogs and rubber bullets and sometimes real bullets? And why do we have to put up with a government that sometimes does things that we don’t want them to do when we have our own guns?

Why do we need to really think about things like why we are ill or what is causing the stress in our lives, or how we might solve those problems, when we have a pharmaceutical industry always working on new superhero drugs to fix us? Why do we need to accept or tolerate our neighbors who are not like us, when that man over there is telling us that our problems are their fault, they are the supervillains, and he has the final solution? And why should we care how he does it as long as it’s done?

 

  1. The superhero culture prepares us to accept demagogues, war, a police state, and restrictions on our freedom by convincing us that we are individually and collectively weak and need to be saved.

We have been and are continuing to be acculturated to believe that all our problems are enormous; every conflict is a crisis; we are incapable of doing what needs to be done; .and we must therefore find a superhero to lead us, to fight for us, to keep us safe. But such leaders may be motivated to keep us only as safe as will keep us in fear that the superhero may go away and leave us defenseless.

When the planes brought down the World Trade Center, we told ourselves that it had united us as Americans, that it had restored our faith in or collective ability to come together at times of great tragedy. But we quickly looked for the supervillains, and for superheroes to lead us. And we chose as our heroes, those who would tell us who the villains were, and promise to defeat them. Then, with each new villain brought to what we were told was justice, more rose up, until the supervillain became an entire race, an entire religion, and anyone we could tell ourselves was one of them.

Whenever something begins to change and those changes make us uncomfortable, we are told that that discomfort is fear, that fear is a sign that we are under attack, and there will be someone – a politician or a priest or a pundit – who will tell us who the supervillains are, and offer to be our hero. They will describe dark conspiracies in terms of war and destruction. The crisis is present and we are in danger and only the tools of war will save us. Don’t try to understand, never compromise, do not discuss, never seek the peaceable solution. Anything but the destruction of the other, the supervillain, is weakness that will surely mean the end of us.

The thing is, it’s all a fantasy. But it is important to understand that it is a fantasy in which we participate with both our ignorance and our complicity. We do not question the fantasy and so we never learn the truth of the illusion. And we are unwilling to make ourselves uncomfortable, to face our problems together, to know the other, to confront our fears with reason. We don’t really want to deal with it all.

This isn’t the media’s fault or the politicians’ fault or religion’s fault. It’s not strictly the fault of the wealthy or the white or the male; though the culture gives them special place and therefore special responsibility. The media does not create the culture, but it reflects what we already accept as real and normal, and thereby reinforces and encourages the illusion. And the politician or the priest or the talk radio celebrity are there because we put them there.

Cultural truths do not change until we become uncomfortable enough with them to stop buying what the culture is selling us. Superheroes and supervillains will be with us until we can see that they are not real, they are not normal, and they are not the solution. When we come to the realization that we are stronger when we are not afraid of each other; that we can do this together, that we don’t need to send our superheroes destroy each other, and when we realize that far too many of our superheroes do not live among us, but rule over us; and that we may very well be the supervillains of choice tomorrow; then we can put away the fantasy and begin the real work.

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NORMAL AND VALIDATED; AND THAT’S THE PROBLEM.

In PeaceAble, Politics on November 22, 2016 at 10:08 am

Donald Trump’s presidential campaign did not validate or normalize racism, xenophobia, homophobia, misogyny, white supremacy or the violence, both verbal and physical, that so many people are afflicted with. What the campaign did was to show us just how normal and validated those things are and how little progress we’ve made in changing that.

Norms are a function of the dominant culture, and the culture always changes a lot more slowly than any era’s current attitudes might suggest. We have been riding the pendulum swings of cultural attitudes for a very long time without actually changing that much of the culture itself. There is one simple reason for this: the dominant cultural group, the normative identity of the culture, has not changed. We have tried to bring change from outside that group rather than from within. We tend to see social change as something that has to be done to or in spite of the dominant group, rather than something they have to do.

In America, the dominant cultural group, the normative identity, and therefore what has to change, is straight, white, Christian, capitalist, warrior men.

How does our culture genuinely work for peace, genuinely counter the argument that the way to deal with our enemies is to destroy them utterly when our language is full of the metaphors of war and violence, when so many of sports and games are microcosmic wars, when our entertainments are so predominantly about superheroes defeating supervillains in dark Gothams full of despicable characters?

How do we become a less violent society when men with guns who take over and trash public property are treated as heroes, while peaceful Native Americans protesting the actions of a private corporation are maced and beaten and arrested? The mythological westerner embodied by fictional characters such as Roy Rogers and the Lone Ranger and John Wayne and (in anti-hero guise) the vigilante loners portrayed by Clint Eastwood is alive and well as a cultural norm.

How do we work toward economic and social equity when our culture portrays desirability, success and power as the unfettered accumulation of individual wealth beyond what any one person actually needs; and calls those who have less than that losers, weaklings, and takers? How can we make the best use of our resources when everyone hates to pay taxes because they focus only on what they don’t want to spend “their” taxes on rather than working for the things they do want; without recognizing that they aren’t paying nearly enough in taxes to cover any of it all by themselves. How do we learn to share the resources in a culture that teaches us that whatever someone else gets is stolen from us?

How do we overcome racism, sexism, homophobia and all kinds of bigotry and become a truly vibrant diverse society as long as there are so many accomplishments that have to be identified by hyphenated qualifiers because they are the accomplishments of the “others:” the first woman this, the first African-American that, the first Hindu-American other thing, the first openly gay American whatever?

The veneration of the Confederate battle flag and the Confederacy it represents has been normalized and validated since the Civil War ended, and we have only just recently begun the task of trying to remove it from the norm.

The truth is that all those things that the Trump campaign brought out of the woodwork are us. They are the norm.

We have tried for more than a hundred and fifty years to overcome the abomination of slavery, to create cultural and social equality for women; and yet our first non-white President greeted with an unending onslaught of racism, hatred and obstruction; and a female Presidential candidate was vilified for things that were never questioned when the candidates were male, and her opponent was elected despite his appalling treatment of women.

Hatred, fear and distrust of immigrants is as normal as apple pie.

Despite the enormous gains that our LGBTQ+ citizens have made with respect to public acceptance and specific issues such as marriage equality, we can see just how fragile those gains might still be. Heterosexuality is not just the norm, it’s a virulent, defensive, self-righteous norm.

Despite the fact that the U.S. Constitution expressly forbids the establishment of a national religion, the broad and very diverse Christian religion is seen as normative. We often find it necessary, even in situations where it can have no relevance whatsoever, to announce that someone is Jewish, or Muslim, or Hindu; or worse yet, a “self-described” something, like Deist or Atheist, or Agnostic, or the new category of “Non-Affiliated.”

So how do we change this? We either have to convince white, heterosexual, Christian, capitalist, warrior men to change because it is in their interest to do so; or we have to take the power of cultural normalizing away from them. We do that by changing our participation in the things that are keeping the norms in place. What are you buying for Christmas ane what is your holiday greeting? What movies are you watching, what TV shows? Do you forgive them their violent or sexist content because they are “well-written” or have “outstanding acting?” When you are watching sports, do you hope for the brawl, the injury; do you want to see the star quarterback on the other team not just sacked, but knocked completely out of the game? Do you think that professional wrestling is family entertainment that you want to bring your 9-year-old to? Do you still laugh at jokes about dumb blondes, do you think the recent rash of memes featuring a grotesque Mexican caricature are great fun? Do you talk about “the war on” things you want to defend, and do you celebrate warriors as heroes but don’t think very often of the heroism of peacemakers?

Keep in mind that something can be the norm of a culture long past the time that it actually represents anything more than a minority of a society’s citizens. A norm is not the reality of things, it is the yardstick by which we measure what is different and who is the other. As long as we say to ourselves at any level “that’s just the way it is,” or fail to recognize that our own otherness is the result of our seeing some norm that is not us or some different other that does not share some norm of ours, then we will tinker at the edges of the culture.

Now I should note that the culture is never going to change to suit all of us or any one of us completely. There will always be norms and there will always be exceptions to those norms. That may be the most important normative idea of all.

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What Will We Do Tomorrow?

In PeaceAble, Politics on November 8, 2016 at 10:06 am

It’s election day in America. Now it begins.

What’s that you say? You thought this was the end of the election? Well every ending is also a beginning, and in America elections are always the end of one cycle of governance and the beginning of a new one.

It’s important to remember, also, that what happens on election day is in many ways less important than what starts to happen on the day after.

I am both hopeful and confident that Hillary Clinton will be the next President of the United States. Some of you reading this are hoping she will not. One of these hopes will be fulfilled tonight. So what will you do tomorrow.

Consider this: after the U.S. won our revolutionary war against England we had a major advantage in getting our new democracy to work the way the founders wanted it to. The people we defeated left. We didn’t have to figure out how to include the royalists and British sympathizers into our new republic. Anyone who didn’t want to be part of this country could simply go home to England.

But we nevertheless set up a system of government that would require us be inclusive of dissent. And to agree both that the people whom we do not elect would step aside and become the loyal opposition to those we do.

We are in danger of losing that. And if we do, we are in real trouble.

Too many people in this election cycle are talking about running away if their candidate loses, or even more frighteningly, taking up arms and preparing for revolution.

The first idea is just silly, really. First of all, it’s not all that easy to emigrate. It’s more complicated than just saying you’ve decided to be Swiss now. Other countries have the same kinds of requirements for citizenship that we have. It can be time-consuming, expensive, and sometimes unsuccessful. More importantly, politics around the world this year have shown us that there is no democratic country in the world where you can escape the need every once in a while to confront politics that dismay or even frighten you. There is no democracy in which you will not have to sometimes learn how to live with a government whose philosophy and policies you despise.

That’s how democracy works. Karl Rove once spoke of establishing a permanent Republican majority. He couldn’t do it. A few Democrats have suggested that Donald Trump’s candidacy might give them the opportunity to establish a permanent Democratic majority. I sincerely hope that they are wrong. I even hope that we can shake off the idea that an either/or Democratic/Republican majority is the only possibility.

The second idea is dangerous. Revolutions make enemies of us all. It has been 150 years since the Civil War and we still haven’t figured out how to deal with the people who lost and integrate them fully into the national identity. All movements, including the Neo-Nazis, the “Patriot Militias,” the Tea Party, the Black Lives matter movement and its often insensitive imitators, the Occupy movement, and the protesters at Black Rock are motivated by a desire to be heard above the noise, to have their needs and grievances addressed. They feel disenfranchised, marginalized and oppressed. They need to be heard.

That doesn’t mean that the country needs to give them everything they say they need, or even anything they need, depending on what they are asking for. But we have to include them, we have to validate their existence even if we need to vigorously oppose their ideas.

There are people I know who are planning to vote for Donald Trump. These are good people. Their votes are sometimes based on fear or anger or ignorance; sometimes their vote is based on one or two issues of importance to them, local issues, even personal issues, personal experiences. Often they simply have a different understanding than mine, a different moral compass; they are coming from a different place. I can both disagree with them and respect their choices.

I need to do that or I risk forgetting something important about a democracy: they aren’t going away, and sometimes they will win. And if they do win, I will want to be respected and included and listened to.

Democracies all over the world have elected demagogues and dictators who refused to give up power. Democracies have succumbed to revolutions or been undermined by insurgencies by those who have lost at the voting booth. It rarely ends well. It is hard enough to bring people together after an election in which everybody is invested in making it work. When we lose that, when we stop trusting the agreements that are inherent in our Constitution, we risk our democracy, our culture, our national identity, and our safety.

I am confident, as I said, that we will be looking at a President Hillary Clinton tomorrow, so let me address those who will vote for her. Use this as an opportunity to look inward. You believe, perhaps, that the Trump campaign has validated LGBTQ bigotry, sexism, xenophobia, jingoistic nationalism, racism, religious intolerance, and extremism of all kinds: and you are probably right. But please take time now to look inward. These are aspects of our culture that have infected us all. They are both symptom and cause. How have you worked to mitigate or eliminate their influence on your own life? How can you begin to work now to understand the fears and injuries that keep them in place for others. How can we address them in ways that recognize and validate those fears and injuries without validating the bigotry, or participating in the violence?

There is clearly a lot of work to be done in this country to move our culture away from the entrenched privilege of wealth, whiteness, and the masculine; there is a need to work toward the elimination of all kinds of bigotry and toward a diverse and vibrant and just society. None of that will be fully accomplished in the next four years or the next eight. It won’t proceed uninterrupted or unchallenged. There are powerful forces arrayed against it. But unless we recognize the need to engage with, include, try to understand, and address the needs of all our citizens, even the ones whose ideas we find hateful, it won’t happen at all.

If we want to succeed, we need to lead. If we want things to change we have start with ourselves, if we want to end the divisiveness we need to stop dividing. If we want elections that aren’t predicated on hate, anger, fear-mongering, misinformation and disinformation, gossip and innuendo, then we have to stop buying into them.

In a democracy, voting isn’t the end, it’s the beginning. It’s not just whether you voted or how you voted, it’s what you do after the voting is over that really counts.

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