President Obama and His People

From anti-politics, to politics.

The self-evidence which assimilates democracy to a representative form of government resulting from an election is quite recent in history. Originally representation was the exact contrary of democracy. None ignored this at the time of the French and American revolutions. The Founding Fathers and a number of their French emulators saw in it precisely the means for the elite to exercise power de facto, and to do so... in the name of the people that could not exercise power without ruining the very principle of government... 'Representative democracy' might appear today as a pleonasm. But it was initially an oxymoron.
--Jacques Rancière¹

As we approach the end of the inaugural month of Barack Obama's reign as president-elect, one can't help but recall the feel-good eulogizing that greeted the news of his election. The Kenyan president, for example, declared November 6th a public holiday in Obama's honor,² Magic Johnson told us he wept through the night,³ and Nicholas Kristof, that titan of the mainstream “Left,”⁴ relayed the widespread impression that America had “powerfully revitalized” the “idea[s] of equality and opportunity.” Even for those whose man lost, the historic consequences of Obama's victory were impossible to ignore: the “greatest democracy in the world,” it seemed, had proven the glory of its foundation by demonstrating the resilience of its ideals. As a black family arrived to claim an office once built by black slaves, America expiated its Original Sin.

To leftists, the colossal partiality of these and accompanying narratives, I think, has always been evident. Never was it true, for example, that only America could crown a son from the sea of those it systematically oppresses; after all, Evo Morales—who has told stories of, many years ago, savoring orange peels flung from the speeding cars of rich Bolivians—became his country's first indigenous president three years ago this month. Nor was Obama carried into the presidency by a tide of revolutionary agitation (as Morales was). Instead, as the Association of National Advertisers (ANA) recently celebrated, he was produced, by astute campaign-managers and sedulous staffers, as an ideological “place-holder” onto which millions of consumers projected their radical aspirations.⁵

It is a dynamic evident in these myriad forms of myth-making, I think, that speaks to the heart of what the Obama era threatens to represent. As Simon Critchley argued recently, “Obama’s politics is governed by an anti-political fantasy. It is the call to find common ground, to put aside our differences and achieve union.... It is a powerful moral strategy whose appeal to the common good attempts to draw a veil over the agonism and power relations constitutive of political life.”⁶ Though, of course, this tactic hardly has its origins in Obama's campaign, the fact of his election as an oppressed black man in particular, I think, threatens to re-brand the iniquities of an entire political system (and, particularly, the history of its formation) with this fantasy of perpetual union. This, again, is the negative significance of his blackness: his ascent to power, through the electoral system, has vindicated American democracy—when allied to the “anti-politics” at the heart of his campaign, then, it threatens a terminal form of forgetfulness. Far from encouraging us to reproduce the spirit of those masses who have struggled against the State that now readies itself to crown him, Obama instead comes to embody the cosmic judiciousness of that very State apparatus.

Against this, it is the Left's duty to, as Walter Benjamin wrote, “articulate what was past...” in the knowledge that “not even the dead will be safe from the enemy, if he is victorious.”⁷ Much as we must, as Critchley argues, foreground the “agonism and power relations constitutive of political life” in the present, we must also, against Obama, decry the fatuous re-making of the history of American government into a celebration of the foresight of its forefathers. These days who takes time to remember, for example, that the contours of the American Constitution were determined by fifty-five white men anxious to establish a Federal Government strong enough to safeguard their fortunes?⁸ Or that throughout the history of bourgeois democracy, only pitched battles have forced the gradual extension of the franchise⁹—and this, too, as ruling elites adjusted to the arrival of the lower classes by concentrating instead on purchasing their hearts and minds?

Of course, in the heady bliss following Obama's victory, few wanted to be the grouchy dogmatists insisting that the arrival of this black man was far too contrived, aside from being too little, too late. Yet this is the price of responsible participation in today's political life: to re-introduce, partly by remembering, the fact of “agonisms.” When, at the Constitutional Convention in 1787, Alexander Hamilton proposed that the President and Senate be appointed for life based on his estimation that “the people are turbulent and changing... they seldom judge or determine right,”¹⁰ his callous elitism expressed the timelessness of the wealthy man's desire, however sublimated, to sustain the class cleavages that make privilege possible. (Indeed, in James Madison's famous words, this brand of “peace” was to be the primary responsibility of government: “to protect the minority of the opulent against the majority.”)¹¹

Similarly, when today, in Obama-land, the doctrine of “anti-politics” moves many an eager liberal to obviate past struggle in the name of “all-the-progress-we've-made,” it falls to the Left to recover histories of mass movements battling against State obstinacy. Indeed, the fantasy of agonism-free politics depends quite squarely on this notion that America has “arrived”—on the idea that the need for protracted struggle against entrenched interests is obsolete. Indeed, much like corollary talk of politicians' expertise serves to secure the distance between assemblies and the demos they discipline, the doctrine of anti-politics works to obscure the very immediate inequalities at the heart of modern American society.

In this sense, I suggest, the question on which many thoughtful Leftists have hung their hopes for Obama's presidency—namely, the dim prospects of the enraged electorate which voted for him transcending his candidacy and becoming a progressive social movement—really depends on the possibility of shattering the myths that furbished the “anti-political” pulse of his campaign. In other words, this distinction between anti-politics and politics really marks the difference between Obama's voters, as an electorate mobilizing around him as an empty signifier, and Obama's voters, as a mass movement prepared to stand, against power, for principles.

Only once America can be convinced, against Obama's best efforts, that the world we carry in our hearts will not be engineered by the men and women assembling on Capitol Hill, but won by the world-historical agitation of those these representatives exclude from politics proper, will the dream of the “Obama Left” be possible. It scarcely needs to be said that, for those establishment hacks invested in the permanence of anti-politics, the new First Man's baby steps have been win-win: not only did the success of his candidacy “restore” the reputation of a democratic system tarred by the iniquities of the Bush cabal, but his politicking has banished worries that he himself may have carried “Change” into the White House. For those of us, on the other hand, hoping for the restoration of a movement ethic to a civic life neutered by corporate electioneering, much seems to rest on the possibility that, in a time of crisis, Obama's unapologetic pragmatism will prove intolerable to the electorate he promised to empower.

-----------------------------------------

1Jacques Rancière, Hatred of Democracy, pg. 53

2http://news.bbc.co.uk/2/hi/africa/7710394.stm

3http://nbcsports.msnbc.com/id/27565680/

4Nicholas Kristof, “The Obama Dividend”

5 http://adage.com/moy2008/article?article_id=131810

6Simon Critchley, “What's Left After Obama?”

7Thesis VI, http://www.efn.org/~dredmond/ThesesonHistory.html

8Howard Zinn, A People's History of the United States, pg. 90-91

9Chris Harman, A People's History of the World, pg. 390

10Zinn, A People's History of the United States, pg. 96

11Noam Chomsky, “Consent Without Consent,” http://www.thirdworldtraveler.com/Chomsky/ConsentPOP_Chom.html