Around the world, the institutions of liberal democratic systems are waging a rear-guard action against sustained attacks from populist and extremist movements. These trends are not new, but can be traced to events in the recent past, as well as broader historical developments. In this session, participants will learn why political scientists are so concerned about these trends, and what ordinary citizens can do to improve democratic accountability in Canada.
Both the Left and the right have adopted the terminology of the Deep State to describe those hidden structures and relationships that permeate a state’s administrative apparatus and represent a set of semi-permanent structures that sit below the political level. On both sides, the so-called Deep State has come to represent a fundamentally anti-democratic and secretive force operating out of public view and without accountability or transparency. The argument from the left is that the revolving doors of Wall Street, the military and the bureaucracy have created a club of common interests that works towards favourable policies for the wealthy, including low taxes, de-regulation, militarism and regressive social and economic policies that penalize the poor. For the right, the deep state has become a force for endless bloat, overspending, over-regulation and failed global liberal projects of democratization and cosmopolitanism. In particular, the right has focused on the Obama administration’s expansion of healthcare services as a wedge to entrench even more state bureaucracies.
The polarized state of politics in the US means that there is a tendency on both sides to overstate the power, significance and uniformity of the Deep State. In political science the term ‘deep state’ as it is presently used does not have technical or analytical meaning. However, political scientists sometimes made a distinction between 1. the state administrative apparatus; 2. the government, which changes frequently in response to democratic cycles; and 3. the semi-political institutions that are termed a ‘regime’, which melds the political and bureaucratic elements. These three elements (the bureaucracy, the government, and the regime) form a larger, and much more permanent organization termed ‘the state’ which encompasses and supersedes all of these components by embodying a single legal entity from which the authority of all of the other parts flows. The separation of institutional powers among the branches of government, and among the various bureaucracies, is permanently enshrined in the Constitution in order to prevent the abuse of power by any one of these components, all underpinned by the permanence of the rule of law.
The polarized state of politics in the US means that there is a tendency on both sides to overstate the power, significance and uniformity of the deep state.
The fact is, the directly ‘democratic’ components of the state are relatively shallow, since the temporary election of a government on top of a large permanent experienced bureaucratic apparatus cannot, of necessity, institute revolutionary changes in the short term which it is allotted. This transience of the government is by design. Changes are always contingent on the maintenance of popular support., because any program of policies and institutions must be vetted by the people periodically. The permanence of the administration and the transience of government are complementary forces which maintain stability by the periodic checks and balances provided by democratic elections, which provide sufficient flexibility for the state to maintain relevance and responsiveness to the needs and wishes of the people. This is one key way in which a democratic state is distinguished from an authoritarian one, since in an authoritarian state like Pakistan or Turkey (as it is becoming) the Deep State acts wholly independently of the electoral process and has much greater power as a result.
Clearly, something has gone wrong with this careful balance. As Eisenhower knew well, the ‘military-industrial complex’ was not made of and by the state, nor did it arise from state action, but was the main threat to the state. When Eisenhower warned at the conclusion of his term about the creeping power of the ‘military-industrial complex’, he was referring to the entrenchment of relationships among the component parts that had become a semi-permanent structure of interests antithetical to democracy. Similarly, Mike Lofgren refers to the Deep State not as “a secret, conspiratorial cabal” but rather as “hiding mostly in plain sight, and its operators mainly act in the light of day.” As he says “it is not a tight-knit group, and has no clear objective. Rather, it is a sprawling network, stretching across the government and into the private sector.” This complex is composed of a loose network of relationships among ruling elites from the commercial, financial, military, scientific and governmental sectors. In other words, it is both public and private in origin and nature.
So, what is going on? First of all, the transfer of power from one government to the next has fundamentally broken down, not only because of excessive partisanship, but also due to social divisions of interest within the ruling elites, whose ability to maintain a common interest has been compromised.
Second, this set of alliances threatens the state writ large, because it can potentially affect the more permanent institutions without reference to the vetting of the periodic democratic checks of elections. The problem with these relationships is not that they are secret (they aren’t) nor that they are hostile to social, political and economic progress (because they have been and can be progressive) but because they have failed in their most important function: to create and maintain legitimacy. Until recently, this admittedly problematic arrangement could be relied upon to organize and underpin (or at least, not obstruct) peaceful and orderly transitions of government that, if not democratic, at least could be said to command the legitimate support of sufficient numbers of the public to maintain the authority of the state itself.
Finally (and you can probably see where I’m going here) the system has been broken by an inability of the ruling elites to agree on the fundamental direction of the state. The state itself is not broken, nor is the Constitution, nor (yet) is the democratic mechanism for transferring power between regimes.
What could once be a strategy for election, must now be a strategy of grasping for the broken pieces of the state that have been set adrift and unclaimed.
What is broken is the legitimacy of the state, its ability to rally support and meet demands, the most basic functions of statehood. The problem is not that the Deep State is a monolithic and autonomous shadowy force acting against the democratic will, the biggest problem is that the state is being broken apart into its component parts due to the inability of the ruling elite to maintain legitimacy and enable a peaceful transition of power.
What could once be done in public must now increasingly be done behind closed doors. What could once be said openly must now be cloaked in distraction and lies. What could once be a strategy for election, must now be a strategy of grasping for the broken pieces of the state that have been set adrift and unclaimed. The real threat is to the state, in its larger, wider meaning as a social, political and legal community of common interests and values.
Its been a tough time for practitioners of what I’ll call the Social Arts & Sciences, and for analysts of political affairs. For example, reputable pollsters were totally wrong in predicting the election of 2016, pretty much destroying any confidence in the utility of analytical methods like survey research. Of course, most consumers of polling data can’t be expected to know the difference between the use and interpretation of quantitative data for research, and the kinds of reckless extrapolation that posed as expert and authoritative analysis leading up to the election. So, it seems that social scientists have some tasks to do. As a community of thinkers and teachers about social affairs, the Social Arts & Sciences have a unique set of tools for understanding world events that can shed light on important questions. Like any tool, the value of analytical methods is only as good as the use they are put to.
Illuminating who we are as social beings, and why we do what we do, can bring improvements to our shared experience by enabling changes in social behaviour through learning, but only if done carefully and deliberately, and with a great deal of humility and caution. I’d suggest these following lines of inquiry, but what I can’t do is help sounding like a stuffy, elitist, out of touch intellectal to some. This is an occupational hazard, but one I’ll have to live with. Sorry about that. Here are some lines of inquiry suggested by recent events:
1. Political Science
Ok this one’s mine. Please, political scientists, explain clearly the difference between democracy and liberal democracy. Liberal democracy is a paradox, since the rule of law and constitutional protection of human rights necessarily limits democratic rule. Another way to think about it is that minority protections make democracy possible by ensuring that the people do not abuse their power, and in the process, potentially vote themselves out of power. Law needs democracy and democracy needs law. They are inextricably bound together. The rights of minorities are integral to the maintenance of democracy, not an add-on that can be jettisoned in the name of the majority or for the sake of convenience. Protecting minority rights is what enables democracy to function, and to sustain itself. Compromising minority rights inevitably compromises democracy itself. Protecting minority rights protects everyone.
While we’re at it, please explain what polls actually measure, what they don’t measure, and what their limitations are (and I don’t mean margin of error). Everyone: (yes that means you)…I’m sorry, but you have to take statistics. We all did it, so you have to too. There.
I’m throwing questions about the Electoral College to the historians. It makes no sense.
A bonus suggestion for Philosophy: help everyone understand paradoxes better.
2. Gender and Womens’ Studies
I would like to understand better the dynamics of ‘alpha male’ social behaviour. I don’t even know if that’s a thing, but it kind of looks like what we’ve been observing. If I’m wrong, can you please school me in another way of understanding why so many thinking, otherwise respectful people (men and women both) willfully compromise themselves and their values when faced with powerful but flawed male figures? An extra job for sociologists: help us truly understand the centrality of identity to pretty much everything.
Following the 2008 economic crisis, a new subfield of Economic Psychology flourished to help explain why otherwise rational actors made irrational decisions, even against their own interest, and under what circumstances. I think we need more of that. Can psychology help us understand more about the dynamics of voter decision making, the processes of skapegoating, and the emergence of in-group and out-group division? What is the role of emotion as a motivation for decision making? We know that strong emotion can interfere with rational decision making, but how might this dynamic work at a community level?
Please keep telling analogous stories from the past to help give context to the problems of the day. Each generation still generates its own version of problems and solutions, but if people saw their issues as common and not unique, they might be better able to think creatively about how to apply the wisdom of the past to the present. Also, please focus as well on the peaceful, constructive periods of history where nothing much happened. The boring bits are what we can learn from. As well, can you please help us understand better what happens during times of accelerating and rapid change so societies can learn to be more adaptive? I have a feeling we’re going to need that.
Ok so you’ve got lots of work ahead…..propaganda has gone viral, driven not by large organizations but by individual users. Consumers are now transmitters. Conversations are immediate and global. Has the speed of communication outpaced democracy? Please talk to the psychologists about the effects of this on thinking, can we know more about how our social lives and worlds create our reality?
6. Artists and Writers
Please keep reminding us what it’s like to be someone else. Touch our hearts with stories of people and places different from our own experiences, so that we can develop empathy and awareness, even for a minute. Teach the teachers how to convey this effectively. Educate all of the social scientists about the importance of empathy to learning and growing and advancing knowledge about the world and ourselves. Ultimately, this is the only way humans truly learn.
In contemplating the ‘crisis’ in youth voting and the abject failure of Canada’s political system to engage with young people, I’ve been drawn back to political philosophy and the ‘big questions’ of political life, freedom, and rights. Remembering my own university days, I recall with fondness and even excitement the mass mobilization of workers, young people, and politicos against BC’s program of Restraint (we’d call it austerity today) in the 1980s. The Solidarity movement in the province took its cue from Polish workers’ unions’ resistance against communist domination, and the coalition formed in opposition to right-wing restructuring in BC culminated in a series of strikes and actions that potentially would have affected all sectors of the province.
It’s hard to imagine such a movement today. The causes that appeal to young people today, including diversity and identity acceptance, marijuana, GMOs, and a free and open internet, are not trivial or unimportant, but they don’t lend themselves to mass action, and maybe that’s on purpose.
In Western liberal culture, people tend to be predisposed to individualism. Individualism is an idea or approach to political life in which each person is deemed to be rational and free to make their own choices. In taking on board issues like marriage equality and GMO labeling, young people are following this individualistic script.
The idea of the rational and free ‘masterless man’ (and to the extent that rationality was associated with masculinity, a man it most likely was) emerged as an icon during the European Enlightenment, where it was a revolutionary idea. Medieval thinking drew upon an organic and hierarchical vision of social life, in which the focus was on individual responsibilities to the social order. Identities and consummate freedoms, both of nobility and commoners, were always circumscribed by the demands of prescribed social roles.
Since the Enlightenment, almost all political debate in Western countries has been set up as an individual vs. group battle, with ‘freedom’ almost always associated with individual choices, and restrictions on freedom seen to emanate most centrally from the state.
The arguments of those on the side of the common or social good almost always had to concede that some (individual) freedoms had to be curtailed to be able to fulfill the larger social goals. Rather than being able to make a positive case for the social good,claims for group rights had the onus of proving the necessity of deviating from the default of individualism.
Even worse has been the tendency to associate rationality with individuals, and irrationality, or emotion, with the mass and the group (or the mob). People who follow groups, by extension, are irrational or driven by emotion. Our tendency is to re-imagine all social relationships in terms of the individual vs. group battle which shaped Western perceptions since the Enlightenment. But what if the individual vs. group tension is less of a battle of opposites and more of a continuum?
Today, young people emerge into Western culture with an elemental awareness of the importance of individualism in their lives. Parents prepare their children to be rational, self-governing individuals, conscious of their power and freedoms and willing to take on the group in the name of justice and individual freedom. It is necessary to equip young people with the words and ideas of individualism not just to protect them in an individualistic culture, but also to protect individualism as a value in and of itself. Without the inculcation of individualism into young people, the fear is that freedom will be lost to future generations, and the oppression and irrationality of the group will win out. In Western culture, we believe that young people need individualism to understand themselves as free people.
But individualism fails to deliver the freedom it promises. By understanding only the individual as the free unit, and not the group, we fail to protect and preserve freedoms for everyone. Having been told all of their lives that their fates are their own, that responsible and committed people will be able to succeed, and that protecting one’s own freedom of choice is paramount, young people eventually discover that their lives are largely determined by hierarchies, that responsibility and commitment do not necessarily create success and may even be punished, and that exercising their own freedom of choice individually is a limited and essentially hollow way to find fulfillment.
Psychologically isolating and materially disempowering, individualism as a social norm and as a model for communities is empty. It impoverishes democracy by discouraging social action, it reduces political life by disparaging the community, and it enables and empowers the abuses by the powerful by attributing success to individual rather than social factors. In addition to doing all of this, individualism also leaves young people vulnerable to attacks by the state. The Harper government’s efforts to impose stricter penalties on young offenders, to impose mandatory minimums in criminal law, and provincial governments’ efforts to defund education have been met with almost no active resistance by the youth demographic.
The point is not to return to an organic and stable view of social order as the highest value, as it was practiced in the Medieval era, but to reject the false dichotomy of individuals vs. groups, and to recognize that communities are the source of both individual freedom and the pursuit of the common good. To advance a notion of free societies, it is sometimes necessary to question the idea that individual choices are the only way in which freedom can be exercised. Freedom is also exercised when communities choose together, deliberately, to pursue common goals and purposes. Indeed, similiar things have been said by many ancient philosophers to be the truest expression of freedom.
It is easy to complain about public employees: are they not a privileged, elite, sheltered group? It seems that public employees and the cost of public payrolls are, yet again, in the sights of critics from the right. In particular, attacking the ‘burden’ on taxpayers of ‘excessive’ pensions, benefits, and salaries is an easy and simple way to short-circuit a serious political discussion. In Canada, such attacks do not tend to have the racist overtones they have in the US, where a growing segment of public employees come from black, Latino or other racial and ethnic minority groups. Nevertheless, such attacks can be scathing.
One thing about these criticisms is that they essentially miss the point. The purpose of government is not the same as that of business, nor would taxpayers truly want their government to be run like a private for-profit enterprise. Imagine peoples’ reaction if the prices of government services truly followed the laws of supply and demand: the price of healthcare, prescriptions, surgeries, education, road and infrastructure construction, and a whole host of other high-demand items and services would be so high that it would quickly render many private businesses uneconomic. Imagine if every individual had to pay directly for their own education, health care, road use, sewers, personal protection, water, etc.?
The whole idea of having government deliver these services is the general recognition that these common goods are most efficiently (and cheaply!) delivered at collective cost, and by extension, that their operation and administration should be overseen by publicly-appointed administrators who are accountable for the expenses that are taxpayer-funded. You only need to spend a short amount of time in a country with a broken or absent public service to realize the importance of it.
While there is room for debating the extent and scope of public administration, there should also be acknowledgement within the debate that public service is not only legitimate and necessary, but beneficial. In the interests of shifting the discussion and possibly even changing the paradigm for public service, here are some ideas for thinking differently about public service:
Outcomes matter more than efficiency
When patients get better, when special needs adults are able to live independently, and when kids master a new skill, real social goods have been accomplished that save taxpayers money in the long run. Such a calculation simply cannot be reduced to a yardstick that trades off today’s revenues and expenditures. When these outcomes are compromised by budget cuts, not only do individuals pay a price, but the social costs are borne by everyone in society.
Incentives erode the soul of motivation
Talk of ‘rewarding excellence’ and ‘reducing the redundant’ does NOT improve performance. Competition is not the point of public service. Trying to incentivize outcomes increases stress and makes people resistant to change. Companies are discovering this on their own in recent years, but they are also discovering that a decent level of compensation is a prerequisite to a motivated, creative, and productive employee in any enterprise.
Bureaucracy means fairness
This may be a hard sell, but next time you’re waiting in line for a drivers’ license or filling out a passport application, consider the effort and expense required to ensure that all of those who use public services are treated consistently and fairly. Then consider what happens when those services are cut or reduced. How much is fairness worth to you?
Cutting services is self-defeating
In the open market, fraud and deceit flourish because businesses lack the ability to police themselves and are highly motivated to abuse their power and superior knowledge. The cost to legitimate businesses in restoring confidence when violations occur is significant. A large part of what government provides is trust and confidence when the market fails, which allows businesses to be profitable. If business is less profitable, economic activity slows and tax revenue falls. Beyond the purely instrumental argument that austerity directly reduces economic growth, austerity is self-defeating because it increases the hidden costs of doing business in hard times.
Public servants create wealth, and create the conditions that enable private businesses to create wealth. Of course governments should be accountable for costs, especially since the disciplining competition of the market is less sharp and the high demand for public goods and services can tend to push prices up. However, the solution is not to heighten competition but to recognize and account for the benefits that public service provides, and not just to focus on its costs. A truly balanced account would show that taxpayers are investing their resources very efficiently indeed.
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