The Stories Elites Tell Themselves About the World

A New York Times story about the response of then-President of the United States Barack Obama himself in the wake of Donald Trump's victory at the polls in 2016 reported that Obama "had read a column asserting that liberals had forgotten how important identity was to people and . . . promoted an empty cosmopolitanism that made many people feel left behind," and wondered aloud among his aides that "'Maybe we pushed too far . . . Maybe people just want to fall back into their tribe.'"

Whether it was an accurate account of President Obama's reaction or not it would seem telling that at least in the story he thought the vote was about "people . . . want[ing] to fall back into their tribe," and that this was what the Times reported--reflexively seeing the note of revolt in so many persons voting for Trump as a matter of cultural discontent rather than of economic discontent, with the issue "liberal" cosmopolitanism rather than the neoliberal economics promoted by "liberal" and "conservative" alike for four decades. Never popular and increasingly bankrupt, that neoliberalism, which eviscerated the industrial base, gutted public services and protective regulations, left Americans' incomes in freefall relative to the cost of living, and, as Arthur Schlesinger put it when writing of the monetary policy of Andrew Jackson's day that all too closely paralleled that of the neoliberal era, generally left them "the victims of baffling and malevolent economic forces which they could not profit by," was plausibly what really made much of the American public "feel left behind."

That Obama himself--Obama, who after promising the public he would stand against those "baffling and malevolent economic forces" on the campaign trail behaved as a staunch neoliberal in office, be the issue the financial crisis and its fallout, the reform of health care, energy-climate policy, or anything else--might in spite of his conduct of the immediately preceding eight years have in an unguarded moment actually shown himself to have been thinking this speaks to the depth of the preference of the elite Obama derived from and represents for regarding politics as a matter of cultural divisions than of class divisions, or "values" rather than "interests."

Thus does the American punditry prefer to speak of the "culture war" pitting religiosity against secularism, see the country as torn between states which are "Blue" or "Red," or even claim to "discover" that America is really nine or eleven or some other number of "nations" whose differences of culture are the key to understanding the country's political life--and amid it all see opposition to "globalization" less as a matter of reaction by those injured or made insecure by it against its economic inequities than a System that in the age of robotized factories producing Lexus luxury automobiles, some want to "hold on to their olive trees" (as Thomas Friedman wrote, and as Obama's statement suggested in its less imagistic way).

All this is underlined by how they do speak of "class" on those occasions when they dare to do so at all, preferring to treat this, too, as a cultural matter, stress "education" and consumption choices over property, income, wealth (such that for many, as Thomas Frank put it, "the word 'elite' refers . . . to someone who likes books"); bind up class with regionalism, as in discussion of "coastal" or "big-city" elites as against the presumed non-elite of the interior, rural areas and so forth, or with race as in rhetoric about the "White working class" (as if working people were not the great majority in every ethnic group); and speak of "classism" as if it were analogous to prejudices of ethnicity or gender ("racism," "sexism," etc.) rather than class being a matter of the fundamental structure of society itself, with all that means for understanding anything about society at all.

The result is about what you would expect, the Establishment "expert" centrists so fawn over apt to understand little or nothing about these matters, and after opening their unsightly yaps leave the minds of those who heed them even more muddled than they were before, such that it would have been better had they never said anything at all.