(NOTE: Dr. Giroux has provided written authorization to the diarist to reproduce his work in its entirety for the benefit of the Daily Kos community. Here’s a LINK to his website. And, here’s a LINK to his Wikipedia page. This essay is currently the lead article over at Counterpunch.org.)
Neoliberalism's Culture of Cruelty(Continued below.)
Authoritarian Politics in the Age of Casino Capitalism
by HENRY GIROUX
August 27, 2012
The United States has entered a new historical era marked by a growing disinvestment in the social state, public goods, and civic morality. Matters of politics, power, ideology, governance, economics, and policy now translate unapologetically into a systemic disinvestment in institutions and policies that further the breakdown of those public spheres which traditionally provided the minimal conditions for social justice, dissent, and democratic expression.
Neoliberalism, or what might be called casino capitalism, has become the new normal. Unabashed in its claim to financial power, self-regulation, and its survival of the fittest value system, neoliberalism not only undercuts the formative culture necessary for producing critical citizens and the public spheres that nourish them, it also facilitates the conditions for producing a bloated defense budget, the prison-industrial complex, environmental degradation, and the emergence of “finance as a criminalized, rogue industry.”[i] It is clear that an emergent authoritarianism haunts a defanged democracy now shaped and structured largely by corporations.
Money dominates politics, the gap between the rich and poor is ballooning, urban spaces are becoming armed camps, militarism is creeping into every facet of public life, and civil liberties are being shredded. Neoliberalism’s policy of competition now dominates policies that define public spheres such as schools, allowing them to stripped of a civic and democratic project and handed over to the logic of the market. Regrettably, it is not democracy, but authoritarianism, that remains on the rise in the United States as we move further into the 21st century.
The 2012 U.S. Presidential Election exists at a pivotal moment in this transformation away from democracy, a moment in which formative cultural and political realms and forces – including the rhetoric used by election candidates – appear saturated with celebrations of war and Social Darwinism. Accordingly, the possibility of an even more authoritarian and ethically dysfunctional leadership in the White House in 2013 has certainly caught the attention of a number of liberals and other progressives in the United States.
(Continued from above.)
American politics in general and the 2012 election in particular present a challenge to progressives, whose voices in recent years have been increasingly excluded from both the mainstream media and the corridors of political power. Instead, the media have played up the apocalyptic view of the Republican Party’s fundamentalist warriors, who seem fixated on translating issues previously seen as non-religious—such as sexual orientation, education, identity, and participation in public life—into the language of a religious revival and militant crusade against evil.
How else to explain Republican Vice-Presidential nominee Paul Ryan’s claim that the struggle for the future is a “fight of individualism versus collectivism,” with its nod to the McCarthyism and cold war rhetoric of the 1950s. Or Rick Santorum’s assertion that “President Obama is getting America hooked on ‘The narcotic of government dependency,’” promoting the view that government has no responsibility to provide safety nets for the poor, disabled, sick, and elderly.
There is more at work here than simply a ramped up version of social Darwinism with its savagely cruel ethic of “reward the rich, penalize the poor, [and] let everyone fend for themselves,” [ii] there is also a full scale attack on the social contract, the welfare state, economic equality, and any viable vestige of moral and social responsibility. The Romney-Ryan appropriation of Ayn Rand’s ode to selfishness and self-interest is of particular importance because it offers a glimpse of a ruthless form of extreme capitalism in which the poor are considered “moochers,” viewed with contempt, and singled out to be punished. But this theocratic economic fundamentalist ideology does more. It destroys any viable notion of the and civic virtue in which the social contract and common good provide the basis for creating meaningful social bonds and instilling in citizens a sense of social and civic responsibility. The idea of public service is viewed with disdain just as the work of individuals, social groups, and institutions that benefit the citizenry at large are held in contempt.
As George Lakoff and Glenn W. Smith point out, casino capitalism creates a culture of cruelty: “its horrific effects on individuals-death, illness, suffering, greater poverty, and loss of opportunity, productive lives, and money.”[iii] But it does more by crushing any viable notion of the common good and public life by destroying “the bonds that hold us together.”[iv]
Under casino capitalism, the spaces, institutions, and values that constitute the public are now surrendered to powerful financial forces and viewed simply as another market to be commodified, privatized and surrendered to the demands of capital. With religious and market-driven zealots in charge, politics becomes an extension of war; greed and self-interest trump any concern for the well-being of others; reason is trumped by emotions rooted in absolutist certainty and militaristic aggression; and skepticism and dissent are viewed as the work of Satan.
If the Republican candidacy race of 2012 is any indication, then political discourse in the United States has not only moved to the right—it has been introducing totalitarian values and ideals into the mainstream of public life. Religious fanaticism, consumer culture, and the warfare state work in tandem with neoliberal economic forces to encourage privatization, corporate tax breaks, growing income and wealth inequality, and the further merging of the financial and military spheres in ways that diminish the authority and power of democratic governance.[v]
Neoliberal interests in freeing markets from social constraints, fueling competitiveness, destroying education systems, producing atomized subjects, and loosening individuals from any sense of social responsibility prepare the populace for a slow embrace of social Darwinism, state terrorism, and the mentality of war—not least of all by destroying communal bonds, dehumanizing the other, and pitting individuals against the communities they inhabit.
Totalitarian temptations now saturate the media and larger culture in the language of austerity as political and economic orthodoxy. What we are witnessing in the United States is the normalization of a politics that exterminates not only the welfare state, and the truth, but all those others who bear the sins of the Enlightenment—that is, those who refuse a life free from doubt. Reason and freedom have become enemies not merely to be mocked, but to be destroyed. And this is a war whose totalitarian tendencies are evident in the assault on science, immigrants, women, the elderly, the poor, people of color, and youth.
What too often goes unsaid, particularly with the media’s focus on inflammatory rhetoric, is that those who dominate politics and policymaking, whether Democrats or Republicans, do so largely because of their disproportionate control of the nation’s income and wealth. Increasingly, it appears these political elite choose to act in ways that sustain their dominance through the systemic reproduction of an iniquitous social order.
In other words, big money and corporate power rule while electoral politics are
rigged. The secrecy of the voting booth becomes the ultimate expression of democracy, reducing politics to an individualized purchase—a crude form of economic action. Any form of politics willing to invest in such ritualistic pageantry only adds to the current dysfunctional nature of our social order, while reinforcing a profound failure of political imagination.
The issue should no longer be how to work within the current electoral system, but how to dismantle it and construct a new political landscape that is capable of making a claim on equity, justice, and democracy for all of its inhabitants. Obama’s once inspiring call for hope has degenerated into a flight from responsibility. The Obama administration has worked to extend the policies of the George W. Bush administration by legitimating a range of foreign and domestic policies that have shredded civil liberties, expanded the permanent warfare state, and increased the domestic reach of the punitive surveillance state. And if Romney and his ideological cohorts, now viewed as the most extremists faction of the Republican Party, come to power, surely the existing totalitarian and anti-democratic tendencies at work in the United States will be dangerously intensified.
A catalogue of indicting evidence reveals the depth and breadth of the war being waged against the social state, and particularly against young people. Beyond exposing the moral depravity of a nation that fails to protect its young, such a war speaks to nothing less than a perverse death-wish, a barely masked desire for self-annihilation—as the wilful destruction of an entire generation not only transforms U.S. politics into pathology, but is sure to signal the death-knell for America’s future. How much longer will the American public have to wait before the nightmare comes to an end?
An awareness of the material and cultural elements that have produced these deeply anti-democratic conditions is important; however it is simply not enough. The collective response here must include a refusal to enter the current political discourse of compromise and accommodation—to think well beyond the discourse of facile concessions and to conduct struggles on the mutually informed terrains of civic literacy, education, and power. A rejection of traditional forms of political mobilization must be accompanied by a new political discourse, one that uncovers the hidden practices of neoliberal domination while developing rigorous models for critical reflection and fresh forms of intellectual and social engagement.
Yet, the current historical moment seems at an utter loss to create a massive social movement capable of addressing the totalitarian nature and social costs of a religious and political fundamentalism that is merging with an extreme market-fundamentalism. In this case, a fundamentalism whose idea of freedom extends no further than personal financial gain and endless consumption.
Under such circumstances, progressives should focus their energies on working with the Occupy movement and other social movements to develop a new language of radical reform and to create new public spheres that will make possible the modes of critical thought and engaged agency that are the very foundations of a truly participatory and radical democracy. Such a project must work to develop vigorous educational programs, modes of public communication, and communities that promote a culture of deliberation, public debate, and critical exchange across a wide variety of cultural and institutional sites. Ultimately, it must focus on the end goal of generating those formative cultures and public spheres that are the preconditions for political engagement and vital for energizing democratic movements for social change—movements willing to think beyond the limits of a savage global capitalism.
Pedagogy in this sense becomes central to any substantive notion of politics and must be viewed as a crucial element of organized resistance and collective struggles. The deep regressive elements of neoliberalism constitute both a pedagogical practice and a legitimating function for a deeply oppressive social order. Pedagogical relations that make the power relations of casino capitalism disappear must be uncovered and challenged. Under such circumstances, politics becomes transformative rather than accommodating and aims at abolishing a capitalist system marked by massive economic, social, and cultural inequalities. A politics that uncovers the harsh realities imposed by casino capitalism should also work towards establishing a society in which matters of justice, equality, and freedom are understood as the crucial foundation of a substantive democracy.
Rather than invest in electoral politics, it would be more worthwhile for progressives to develop formative conditions that make a real democracy possible. As Angela Davis has suggested, this means engaging “in difficult coalition-building processes, negotiating the recognition for which communities and issues inevitably strive [and coming] together in a unity that is not simplistic and oppressive, but complex and emancipatory, recognising, in June Jordan’s words that ‘we are the ones we have been waiting for.’”[vi] Developing a broad-based social movement means finding a common ground upon which challenging diverse forms of oppression, exploitation, and exclusion can become part of a wider effort to create a radical democracy.
In part, this means reclaiming a discourse of ethics and morality, elaborating a new model of democratic politics, and developing fresh analytical concepts for understanding and engaging the concept of the social.
One avenue for developing a critical and transformative politics might take a cue from youth protesters the world over and develop new ways to challenge the corporate values that shape American, and increasingly global, politics. It is especially crucial to provide alternative values that challenge market-driven ideologies that equate freedom with radical individualism, self-interest, hyper-competitiveness, privatization, and deregulation, while undermining democratic social bonds, the public good, and the welfare state. Such actions can be further addressed by recruiting young people, teachers, labor activists, religious leaders, and other engaged citizens to become public intellectuals who are willing to use their skills and knowledge to make visible how power works and to address important social and political issues.
Of course, the American public needs to do more than talk. It also needs to bring together educators, students, workers, and anyone else interested in real democracy in order to create a social movement–a well-organized movement capable of changing the power relations and vast economic inequalities that have created the conditions for symbolic and systemic violence in American society.
Addressing such challenges suggests that progressives will invariably need to take on the role of educational activists. One option would be to create micro-spheres of public education that further modes of critical learning and civic agency, and thus enable young people and others to learn how to govern rather than be governed. This could be accomplished through a network of free educational spaces developed among diverse faith communities and public schools, as well as in secular and religious organizations affiliated with higher educational institutions. These new educational spaces focused on cultivating both dialogue and action in the public interest can look to past models in those institutions developed by socialists, labor unions, and civil rights activists in the early twentieth century and later in the 1950s and 60s. Such schools represented oppositional public spheres and functioned a democratic public spheres in the best educational sense and ranged from the early networks of radical Sunday schools to the later Brookwood Labor College and Highlander Folk School in Tennessee.
Stanley Aronowitz rightly insists that the current “system survives on the eclipse of the radical imagination, the absence of a viable political opposition with roots in the general population, and the conformity of its intellectuals who, to a large extent, are subjugated by their secure berths in the academy; less secure private sector corporate jobs, and centrist and center-left media institutions.”[vii] At a time when critical thought has been flattened, it becomes imperative to develop a discourse of critique and possibility—one that recognizes that without an informed citizenry, collective struggle, and dynamic social movements, hope for a viable democratic future will slip out of reach.
[i]. Charles H. Ferguson, Predator Nation (New York: Crown Press, 2012), p.21. See, for example, Bill McKibben, The End of Nature (New York: Random House, 2006); Chalmers Johnson, Dismantling the Empire: America’s Last Hope (New York: Metropolitan Books, 2010); Angela Davis, Are Prisons Obsolete? (New York: Seven Stories Press, 2003);
[ii] Robert Reich, “Romney-Ryan Will Bring Back Social Darwinism,” The Kansas City Star (August 14, 2012). Online: http://www.kansascity.com/...
[iii] George Lakoff and glenn W. Smith, “Romney, Ryan and the Devil’s Budget,” Huffington Post (August 22, 2012). Online: http://www.huffingtonpost.com/...
[v] See Jeffrey R. Di Leo, Henry A. Giroux, Sophia A. McClennen, and Kenneth J. Saltman, Neoliberalism, Education, Terrorism,: Contemporary Dialogues (Boulder: Paradigm, 2012).
[vi] Angela Davis, “The 99%: a community of resistance,” The Guardian, (November 15, 2011)
[vii] Stanley Aronowitz, “The Winter of Our Discontent,” Situations, IV, no.2, (Spring 2012). p. 68.
Henry A. Giroux holds the Global TV Network chair in English and Cultural Studies at McMaster University in Canada. His most recent books include: “Take Back Higher Education” (co-authored with Susan Searls Giroux, 2006), “The University in Chains: Confronting the Military-Industrial-Academic Complex” (2007) and “Against the Terror of Neoliberalism: Politics Beyond the Age of Greed” (2008). His latest book is Twilight of the Social: Resurgent Publics in the Age of Disposability,” (Paradigm.)Here’s more on him from his website…
Henry Armand Giroux was born September 18, 1943, in Providence, Rhode Island, the son of Armand and Alice Giroux.
Giroux received his Doctorate from Carnegie-Mellon in 1977. He then became professor of education at Boston University from 1977 to 1983. In 1983 he became professor of education and renowned scholar in residence at Miami University in Oxford, Ohio where he also served as Director at the Center for Education and Cultural Studies. He moved to Penn State University where he took up the Waterbury Chair Professorship at Penn State University from 1992 to May 2004. He also served as the Director of the Waterbury Forum in Education and Cultural Studies. He moved to McMaster University in May 2004, where he currently holds the Global Television Network Chair in English and Cultural Studies.
He currently lives in Hamilton, Ontario, Canada with his wife, Dr. Susan Searls Giroux.