Show Hide image

Voices of war and hope

The children of Afghanistan have never known peace in their own country. They are seldom heard, but

Dusk is falling over Kabul, and for Mortazar, a 17-year-old boy with an easy smile and a red waistcoat, it's time to go home. The silhouette of "TV Mountain", with its dense thicket of broadcasting towers, dominates the skyline. Every day, Mortazar stands for ten hours on one of Kabul's busiest streets, amid CD stalls and shop mannequins, hawking mobile phone top-up cards. He makes about $5 a day. "Nowadays I've almost lost interest in becoming something else," he says. "Maybe I'll be an interpreter if I can improve my English - or perhaps a footballer."

Afghanistan, seen through the eyes of its children, is a difficult mix of hope and hardship. Forty-seven per cent of Afghanistan's 33 million people are under 14. They have never known peace in their own country. Mortazar's family, tempted back to Kabul after the fall of the Taliban, is now struggling to survive in a dysfunctional city. The billions of dollars of reconstruction aid sloshing around have not touched their lives. "Because of the economic problems, I have to work," he says, "and everything is getting more expensive. Four years ago I was a refugee in Iran - at least there I could go to school."

With winter approaching, the poor are preparing for the cold. Chronic power shortages, exacerbated by a long-running drought, which has reduced the amount of power generated by hydroelectric dams, mean that families must make do with just a few hours of electricity each day. Most cannot afford generators and many will be unable to buy firewood.

"The government doesn't care for anyone," says Mortazar. "It's just stealing money and doing everything for itself. When the foreigners are watching, they behave. But as soon as backs are turned they just take whatever it is - blankets, food, whatever - and sell it. I've seen it happen. My sister has, too. A charity came to her school and started giving out stationery: when the foreigners left, the rest just went missing."

Saleem, a slight, ten-year-old boy with kohl smudges beneath his eyes, is more sanguine. "Whatever you say about it," he says, referring to the government, "it's better than the Taliban." His cousin Fareed doesn't comment. He is absorbed in trying to mend a battered bicycle wheel.

Fareed's bicycle repair shop is located on a dusty slip road not far from Kabul airport. Chickens scratch for food in the rubbish strewn all around, and the neighbourhood of mud and brick houses that stretches out behind is one of Kabul's poorest. "I'm open early morning until late at night," he announces proudly, glancing up at a sky pierced by a single, bright star. With calloused hands, an oily salwar kameez and serious eyes, Fareed looks older than his 15 years. He did not grow up; he was just forced by circumstance to become an adult. He doesn't go to school and his business brings in, on average, a dollar a day. "Things are not great right now," he concedes, struggling with an inflated inner tube. "But they'll soon be looking up." "The next few years are going to be good," Saleem agrees with enthusiasm, though he is unable to say why they will be good.

All the signs are that they won't be good. The insurgents, with safe havens in Pakistan's tribal areas, are well-resourced and growing stronger. Robbers and kidnappers operate with impunity and Afghans travelling by road are sometimes stopped by militants and searched for any evid ence of involvement with foreign companies or NGOs: the wrong business card in your wallet or number in your mobile phone can get you killed.

President Hamid Karzai, up for re-election in 2009, is widely perceived as indecisive and his government as corrupt. Politicians have built mansions in wealthy Kabul neighbourhoods such as Sher Pur, and Karzai's own brother, Ahmed Wali, has been accused of involvement in opium trafficking, which he denies. Last month's cabinet reshuffle came too late to inspire much confidence and relations with the British have been poisoned by a series of incidents, notably Karzai's refusal in January to accept Lord Paddy Ashdown's appointment as UN envoy in Afghanistan. The police, riddled with corruption, are in desperate need of reform, and the Afghan army, though improving, is still under-strength and unreliable.

Civilian casualties have eroded public support for Nato troops and it remains to be seen if, under Barack Obama, the troop surge will make things better or worse. Leaks and contradictory statements from the Afghan government and its western allies reveal uncertainty and division. Tentative negotiations in Saudi Arabia have shown that the militants are in no mood for deal-making - this winter, there may be no respite before the inevitable spring offensive.

Along way from the bustle, dust and razor wire of Kabul, villagers in Keshem, a district in the north-eastern province of Badakhshan, are gathering the harvest. Donkeys smothered beneath thick loads of fresh hay are driven along narrow roads hemmed in by high mud walls and clear, fast-flowing irrigation channels. The fertile Keshem valley, once famous for its poppies, is at peace.

At Jari Shah Baba girls' school, the tranquil sound of children learning Dari - a variant of the Persian language spoken in northern and western Afghanistan - by rote drifts in through the open windows of one of the classrooms. Out of a class of 15 girls aged 13, all in neat white headscarves, just one has a mother who went to school. But there is change, largely because of economic reasons. The girls here say that their fathers now support them going to school and, when asked what they would like to be when they finish studying, most shout out "doctor", "teacher" or "engineer". Educated girls make more money.

Two new school buildings are under construction with money raised by Afghan Connection, a British charity that, working closely with the Swedish Committee for Afghanistan, has so far financed the building of 30 schools for more than 30,000 children. Jari Shah Baba is one of many good news stories that can be found in Afghanistan.

Children hurry along corridors and play in the grounds outside. The air of eager optimism, in and out of the classroom, is unmistakable. "We want to work to improve Afghanistan so that it can be like other countries," is the line often repeated, but always with conviction.

The students say they are not worried about security and seem unwilling to think about it. "I used to watch the news," says one of the girls. "But it's always bombing and killing. We're bored with the fighting - we don't want to hear about it any more. I prefer to watch Indian soap operas."

Still, even in Badakhshan, the indicators of war are all around. Empty shell casings do for school bells, old Soviet tanks lie sunk in the grass, and red and green flags flutter by the roadside (marking landmines and martyrs' graves). Many Afghan officials predict that it is only a matter of time until the insurgency spreads this far north. But for now, thoughts are on future dreams.

"I want to go to university and study medicine," says 19-year-old Zulfiya. "But it's difficult." Zulfiya is fortunate to have her father's support. Of the 1,150 students at Jari Shah Baba, approximately 400 are married and many of these are already looking after their first child. Burkhas, belonging to the older girls, hang inside classrooms ready for the journey home. Expressive faces vanish suddenly behind blue nylon. For those able to compete for a place at one of Afghanistan's few state-run universities, competition is stiff. Last year, 35,000 students took the entrance exam; there was space for 10,000.

Kourban, a student from Sang Boran boys' school in nearby Baghlan province, is not worried about passing the exam - he has always been top of his class - he is worried about paying for his studies. "I'll face a lot of financial problems," he says. "I know people who dropped out after one or two years at university because they couldn't afford it."

Neither of his parents went to school and just one of his three older brothers can read and write. The family makes its living farming and there isn't enough left over to support a son studying in the city. Now aged 20, Kourban has had to spend time catching up on school years missed during the fighting.

Through Afghan Connection, his school is "twinned" to Eton College: the students exchange gifts and letters in order to attain a mutual understanding. Kourban's demeanour is usually one of calm determination but, when confronted by photographs of Eton's grand architecture and oddly attired students, he is momentarily bemused. "Can I have a scholarship?" he asks, eventually.

Like many Afghans, Kourban believes that Afghan istan would collapse in all-out war if the foreign troops were to leave. His attitude is pragmatic: "We don't have a military force capable of controlling the country," he says. "So for now, it's better for the foreigners to stay."

Others are not so sure: "If the foreigners went away, I think the problems would go with them," says Abdu Rahmin, a 14-year-old boy from Khost, a troubled province in the east that borders North Waziristan, one of Pakistan's most militant-run tribal agencies. "A roadside bomb exploded when foreign troops were driving past my school. My friend was injured in the blast; now I'm always scared something will happen."

His story, and lasting anxiety, is not unique. “My sister-in-law was killed in a bomb blast,” says Nabila, a 13-year-old girl, also from Khost. “When I go to school, I am afraid there will be a bomb on the way; when I get there I start worrying about my father – especially when he goes to the city because there are lots of security problems there.”

Afghanistan's children have learnt the vocabulary of war. When talking about violence, they quickly reduce their experiences to specifics. Terms like "security", "suicide attack" and "roadside bomb" are deftly employed by children younger than Nabila and Abdu Rahmin. These are the words used to describe their world.

"The Afghan government cannot make 30 per cent security for the people," says Abdu Rahmin, angrily. "That is the big failure and disappointment. The Taliban were bad: they didn't like music or fashionable clothes, but the one important point is that when they were in charge, we were safe."

Nabila is not interested in taking sides. Her father is old and she has no brothers to help support the family. She is worried about money, and about losing her parents and maybe being blown up. But, when asked how she compares life under the Taliban with life now, she answers without hesitation: "In the Taliban time, there was security; in this time, no." She is equally matter of fact when asked about the foreign soldiers: "I don't know about them any more. Since they came to Afghanistan, there has been more killing."

Across the border in Pakistan, a tilted half-moon hangs in the black sky above Aza Khel Afghan refugee camp in Nowshera, a district of the North-West Frontier Province, and the call to prayer rings out over the vast community of flat-roofed mud houses. People here are deeply distrustful of western involvement in Afghanistan. Militants hide among the houses.

"They say there is a problem in Afghanistan and that they are there to fix it," says Hairullah, a confident 16-year-old boy whose family originally came from Nangrahar, a province in eastern Afghanistan. "Then they say there is another problem, so they need to stay. It's obvious the soldiers are just there to cover Afghanistan and make it part of the United States."

His brothers nod in agreement. Hairullah is one of more than three million Afghan refugees living in Pakistan. He has visited Afghanistan just once, four years ago. The camp is located next to a river on the other side of the railway tracks that run along the main road. Floods regularly damage the houses and conditions are basic, but at least there is mains electricity most of the time. Many of the 9,000 families living in Aza Khel have been here as long as 30 years. Despite this, the atmosphere is one of uncertainty and impermanence.

For Hairullah, there is no question of staying. "As soon as I am a doctor," he says, "I am going back to Afghanistan to help my people. I want to make my country strong."

"I'm going, too!" interrupts his brother, Zaidullah, a small, outspoken 11-year-old. He is dressed in a turquoise salwar kameez.

"I don't like being away from my homeland. When I am taller, I am going back to help my country."

Sam Alexandroni was awarded a 2008 Winston Churchill Travelling Fellowship. For more information on the Winston Churchill Memorial Trust visit http://wcmt.org.uk

For more information on Afghan Connection visit http://afghanconnection.org

This article first appeared in the 17 November 2008 issue of the New Statesman, Obamania

DREW ANGERER/GETTY IMAGES
Show Hide image

The prophets of Trumpism

How the ideas of two pre-war intellectual refugees – the radical Herbert Marcuse and the reactionary Eric Voegelin – are influencing the new culture wars among Trump and his acolytes.

Even after Donald Trump’s more conciliatory address to Congress, American politics seems set to become a battle between the president’s joyless autocracy and a carnival of protest that could end up evoking the anti-war movements of the 1960s. There will be more draconian executive orders and more marches in pink hats. There may well be violence.

The intellectual battle that will be played out in the months and years to come, however, was foretold by two German refugees from Nazi persecution: Eric Voegelin, the doyen of Cold War reactionary conservatives, and Herbert Marcuse, the inspiration behind the revolutionary student activism of the 1960s. Voegelin argued that society needed an order that could be found only by reaching back to the past. Marcuse argued that refusal to accede to tyranny was essential to give birth to a revolutionary politics that would propel progress to a new kind of society. Marcuse the radical and Voegelin the reactionary could not seem further apart, and yet they share a common intellectual root in Germany in the 1920s, from which came a shared critique of modern society. Their ideas may well inspire some of the political conflicts to come.

The culture wars of the 1960s are very much alive for Trump’s acolytes. Steve Bannon, the former executive chairman of the alt-right website Breitbart News and Trump’s chief strategist, blames the counterculture of the 1960s – the drugs, the hippies, the liberal reforms – for America losing its way and, eventually, succumbing to economic crisis in 2008. Bannon set out his ideas in Generation Zero, a 2010 documentary which blamed the financial crash not on greedy, under-regulated bankers but on the moral and cultural malaise that started in the 1960s. He is still fighting people who might have been inspired by Marcuse. “The baby boomers are the most spoiled, most self-centred, most narcissistic generation the country has ever produced,” he told an interviewer in 2011.

Bannon’s thinking, set out in several speeches over the past few years, is that America’s working and middle classes have been betrayed by an elite in Washington, DC (the “Imperial City”, he calls it) which oversees insider deals so that the insiders can profit from global capitalism. Bannon wants to return America to traditions rooted in Judaeo-Christian values and to reassert national sovereignty. Most worryingly, on several occasions he has said that the crisis will only be resolved through the catharsis of conflict and national mobilisation through war.

America has always been a work in progress. Ronald Reagan and Barack Obama were very different presidents but they shared a belief that progress was America’s calling. The reactionary turn in US politics is not just a shift to the right but an attempt to displace progress as the common creed.

Instead, Bannon and his ilk want America to become a work in regress, as the historian Mark Lilla argues in his recent book on reactionary philosophy, The Shipwrecked Mind. Much of the new reactionary thinking echoes Voegelin’s idea that, in order to renew itself, a society must first go backwards to find where and how it lost its way.

 

***

Eric Voegelin defies easy categorisation. Born in 1901 in Cologne and brought up in Vienna, he was brave and principled. After a visit to the United States in the 1920s, he wrote two books criticising Nazi racial politics, which got him sacked from his teaching position at the University of Vienna. When the Germans arrived in Austria following the Anschluss in 1938, Voegelin and his wife fled on a train as the Gestapo ransacked their apartment.

After a brief stay in Switzerland, he moved to America and in 1942 took up an academic post at Louisiana State University. He then embarked on a prolific career, the centrepiece of which was his sprawling, multi-volume work Order and History.

Voegelin’s philosophy gave expression to the dark and powerful forces that had shaped his life. He believed that modern society was prey to flawed utopianism – he called this “gnosticism” – in which an elite of prophets takes power, claiming special insight into how heaven could be created on Earth for a chosen people. Gnostic sects in the Middle Ages had their modern equivalents in the Nazi proclamation of a racially pure utopia and the Marxist promise of equality for all. Voegelin’s catchphrase was: “Don’t immanentise the eschaton!” (meaning: “Do not try to build heaven on Earth”).

Marxism and Nazism, Voegelin argued, were political versions of religion: we get rid of God only to reinstall him in the form of an elite of reformers with all the answers. In his recent bestselling book Homo Deus, Yuval Harari argues that we are entering a new stage of the process that Voegelin identified. We have become as powerful as gods, he argued, but now need to learn how to be wise and responsible gods.

Today Voegelin’s attack on overreaching perfectionism echoes in reactionary criticism of Obamacare and in the yearning for national certitude. Voegelin thought the role of philosophy was not to change the world, but to understand its underlying order and help us tune in to that, rather than being diverted by the lure of the false prophets of political religion.

He was influenced by the Viennese satirist Karl Kraus, who said that “origin is the goal”, by which he meant that the point of the future was to restore the ancient past. For Voegelin, order comes from a sense of harmony, of everything being in its place. This is a position that opens itself up to deeply conservative interpretations.

When, in his presidential inauguration address, Trump spoke of American “carnage”, he was echoing Voegelin’s account of decay and disorder. When he talked of “one people, one nation, one heart” he was evoking the kind of order that Voegelin spoke of. Trump and his acolytes see their mission as the need to restore a natural order, under which illegal immigrants and aliens are kept well away and white people can feel at home once more in a society where everyone signs up to Judaeo-Christian beliefs.

Nothing could be further from the ideas of Herbert Marcuse.

Born in 1898 in Berlin, Marcuse became a member of the celebrated Marxist Frankfurt School, which included Theodor Adorno, Max Horkheimer and, tangentially, Walter Benjamin. Marcuse emigrated to the United States in 1933 as Hitler came to power. By 1940, he had become a US citizen and, while Voegelin was starting work at Louisiana State, Marcuse was working as a researcher for the Office of Strategic Services, the precursor of the CIA. He continued working for the government after the war and resumed his academic career only in 1952. His best-known book, One-Dimensional Man, was published in 1964.

One of Marcuse’s big ideas was the “Great Refusal”: progress had to start with refusing to accept an unacceptable reality. One should say “no” to a world of alienating work, dominated by corporations and impersonal systems, which allow little room for people to explore their deeper sense of humanity. Marcuse saw the student and anti-war protests of the 1960s and 1970s, which adopted him as their intellectual mentor, as evidence that the Great Refusal was gaining momentum.

Trump has given the Great Refusal new life. The documentary film-maker Michael Moore has called for cities to become “regions of resistance” by offering sanctuary to immigrants threatened with deportation. Angela Davis, the once-jailed Black Panther revolutionary who was close to Marcuse, told the Women’s March in Washington that people had to be ready for “1,459 days of resistance: resistance on the ground, resistance on the job, resistance in our art and in our music”. In a lecture at the Free University of West Berlin published in 1970, Marcuse said demonstrations and protests were an essential first step towards a “liberation of consciousness” from the capitalist machine:

“The whole person must demonstrate his participation and his will to live . . . in a pacified, human world . . . it is . . . harmful . . . to preach defeatism and quietism, which can only play into the hands of those who run the system . . . We must resist if we still want to live as human beings, to work and be happy.”

The Great Refusal was a capacious idea capable of embracing anyone who wanted to say, “No, enough!” It could embrace trade unions and workers, African Americans and feminists, students and national liberation movements, those who were on the margins of society and those professionals – technicians, scientists, artists, intellectuals – who worked at its centres of power and who chose to refuse as an act of conscience.

As a new generation prepares to embark on a period of resistance, what lessons should they learn from the wave of protest that Marcuse once helped to inspire?

Protest is a way to bear witness, to make voices heard and to make it possible for people to bond. Yet the fire of protest can easily die out as the Occupy movement did, even if its embers are still glowing. The carnival-type atmosphere can be uplifting but fleeting. Creating common programmes to be taken forward by organisations demands hard work. The Arab spring showed how quickly a popular revolution can turn sour when a movement is not ready to take power.

Since the protests that Marcuse was involved in, no comparable movement of the left in the United States has mobilised such a broad support base. Instead, that period of resistance was followed, at the end of the 1970s, by a shift to the right in the US and the UK. It was reactionaries, not revolutionaries, who set off forward to the past.

Now we seem to be in for an intensifying cycle of conflict between the adherents of Marcuse and Voegelin: between the Marxist revolutionary and the mystic conservative; between resistance and order; between those who want to live among a cosmopolitan, urban multitude and those who want a society of provincial oneness and sameness; those who want change, innovation and creativity and those who crave simplicity, stability and authority.

That much is obvious. Yet what is striking is not how different Marcuse was from Voegelin, but how alike they were. The best way to respond to the rise of Trump might be to blend their ideas rather than set them against one another, to create a new intellectual and political combination. Indeed, they could be seen as different branches of the same intellectual tree.

Voegelin was influenced by the German- Jewish philosopher Hans Jonas, who studied with Martin Heidegger in Freiburg in the 1920s. Jonas joined the German Jewish Brigade, which fought against Hitler, before emigrating to the US, where he became a professor at the New School in New York. He was one of the foremost scholars of gnosticism, which became Voegelin’s focus. Towards the end of his life, Jonas took up a chair at the University of Munich named after Voegelin.

Voegelin did not study at Freiburg, but one of his closest friends was the social ­theorist Alfred Schütz, a student of Edmund Husserl’s who applied his phenomenological thinking to the sociology of ­everyday life. Marcuse studied with Husserl and Heidegger at Freiburg, at the same time as Jonas and Hannah Arendt. From that shared intellectual root have emerged some powerful ideas that could unite progressives and conservatives.

Only at moments of profound crisis – of the kind we are living through – do we see just how contingent, vulnerable and fragile our society is. Voegelin warned: “In an hour of crisis, when the order of society flounders and disintegrates, the fundamental problems of political existence in history are more apt to come into view than in periods of comparative stability.”

A crisis should be a time for profound reflection, yet leaders are more likely to resort to “magical operations” to divert people’s attention: moral condemnation, branding enemies as aggressors, threatening war. “The intellectual and moral corruption,” Voegelin wrote, “which expresses itself in the aggregate of such magical operations may pervade society with the weird ghostly atmosphere of a lunatic asylum, as we experience it in Western society.”

Welcome to the Trump White House.

 

***

 

Voegelin is a timely reminder of how unconservative Donald Trump is and of how conservatives should be a vital part of the coalition against him. Conservatism comes in several strains: laissez-faire conservatives such as George Osborne want small government, free trade, low taxes and freedom of choice. Status quo conservatives such as Angela Merkel want stability and continuity, even if that entails sticking with social welfare programmes and liberal democracy. Authoritarian conservatives, however, are prepared to use the big state to engineer change.

One important question for the future is whether the laissez-faire and status quo conservatives will realign around the ascendant authoritarian camp promoted by Trump. Merkel is the world leader of the conservative-inspired opposition to the US president. But his most profound critic is Pope Francis, who uses language similar to Voegelin’s to condemn the “material and spiritual poverty” of capitalism, and the language of Marcuse to condemn the process of dehumanisation embarked upon by Bannon and Trump.

“As Christians and all people of goodwill, it is for us to live and act at this moment,” the Pope has said. “It is a grave responsib­ility, since certain present realities, unless ­effectively dealt with, are capable of ­setting off a process of dehumanisation which would then be hard to reverse.”

The challenge for progressives is to reframe resistance in terms that can appeal to conservatives: to use conservative ideas of character and spirituality for progressive ends. We will spend a great deal more time trying to conserve things. The swarm of legal challenges against Trump will hold him to the principles of the US constitution and the rule of law. Many of the young people attracted to Bernie Sanders and the Occupy movement yearned for the restoration of the American dream.

Building bridges with the conservative opposition is not merely a tactical manoeuvre to widen support. It has deeper roots in shared doubts about modernity which go back to Freiburg and the man both Marcuse and Jonas renounced in 1964 for supporting the Nazis: Martin Heidegger.

For Heidegger, modernity was a restless, disruptive force that displaced people from jobs, communities and old ways of life, and so left them searching for a sense of home, a place to come back to, where they could be at one with the world. Technology played a central role in this, Heidegger argued, providing not just tools for us to use, but an entire framework for our lives.

Marcuse, writing four decades before ­Facebook and Google, warned that we needed to resist a life in which we freely comply with our own subjugation by technical, bureaucratic systems that control our every thought and act; which make life rich but empty, busy but dead, and turn people into adjuncts of vast systems. We should “resist playing a game that was always rigged against true freedom”, he urged, using language that has been adopted by Trump.

Writing not far from what was to become Silicon Valley, Marcuse pointed to a much larger possibility: the technological bounty of capitalism could, in principle, free us from necessity and meet all human needs, but “. . . only if the vast capabilities of science and technology, of the scientific and artistic imagination, direct the construction of a sensuous environment; only if the world of work loses its alienating features and becomes a world of human relationships; only if productivity becomes creativity are the roots of domination dried up in individuals”.

Writing in the 1960s, when full employment was the norm and advanced society was enjoying a sense of plenty, Marcuse foreshadowed the debates we are having now about what it will mean to be human in an age of machines capable of rapid learning. Mark Zuckerberg’s argument in his recently published manifesto that Facebook creates an infrastructure for a co-operative and creative global civil society is a response to concerns that Marcuse raised.

 

***

 

Just as Marcuse saw that capitalism was a union of contradictions – freedom created on the basis of exploitation, wealth generated by poverty – Voegelin thought modern society was self-defeating: it declined as it advanced. Giving everyone wages to buy stuff from the shops was not progress, he said, but a soulless distortion of the good life, an invitation to spiritual devastation. The gnosticism that Voegelin so hated, the effort to design a perfect society, was also the source of the technological and rational bureaucracy that Marcuse blamed for creating a one-dimensional society. Voegelin would have regarded the apostles of Silicon Valley as arch-gnostics, creating a rational order to the world with the insights gleaned from Big Data and artificial intelligence.

Marcuse and Voegelin point us in the same direction for a way forward. People need to be able to find a sense of meaning and purpose in their lives. Both would have seen Trump’s ascendancy as a symptom of a deeper failure in modern society, one that we feel inside ourselves. The problem for many of us is not that we do not have enough money, but that we do not have enough meaning.

For Voegelin, living well involves “opening our souls” to something higher than buy and sell, work and shop, calculate and trade, margins and profits. Once we detach ourselves from these temporary, Earthly measures of success, we might learn to accept that life is a mysterious, bubbling stream upon which we cannot impose a direction.

A true sense of order, Voegelin argues, comes from living with an open soul and a full spirit, not being part of a machine manufacturing false promises. If we cannot manage to create order from within, by returning to the life guided by the soul, we will find order imposed, more brutally, from without. Marcuse, likewise, thought that turning the Great Refusal into a creative movement required an inner renewal, a “liberation of consciousness” through aesthetics, art, fantasy, imagination and creativity. We can only escape the grip of the one-dimensional society, which reduces life to routines of buying and selling, by recognising that we are multidimensional people, full of potential to grow in different ways. It is not enough merely to resist reality; we have to escape it through leaps of imagination and see the world afresh.

Václav Havel, the leader of the Czech resistance to communist rule, called this “living in truth”. Havel’s most influential essay, “The Power of the Powerless”, written in 1978, is about how to avoid the slow spiritual death that comes from living in an oppressive regime that does not require you to believe in what it does, merely to go along with “living within a lie”.

The greengrocer who is the central figure and motif in Havel’s essay eventually snaps, and stops putting in his shop window an official sign that reads: “Workers of the world, unite!” Havel wrote: “In this revolt the greengrocer steps out of living within the lie. He rejects the ritual and breaks the rules of the game. He discovers once more his suppressed identity and dignity. His revolt is an attempt to live within the truth.”

Human beings by nature long to live in truth, even when put under pressure to live a lie. In language evocative of Voegelin and Marcuse, Havel writes: “In everyone there is some longing for humanity’s rightful dignity, for moral integrity, for free expression of being and a sense of transcendence over the world of existence.”

In communist Czechoslovakia that meant taking a wide and generous view of what counts as resistance as people sought their own ways to “live in truth”. Under President Trump, many Americans are finding they are living within a regime of lies, and they will be drawn back, time and again, to find ways, large and small, personal and political, to live in truth.

Resistance to Trump and Trumpism will succeed only if it mobilises both conservative and progressive forces opposed to authoritarianism, and it needs to stand for a better way to live in truth, with dignity.

Charles Leadbeater is the author of the ALT/Now manifesto, which is available to read at: banffcentre.ca

This article first appeared in the 23 March 2017 issue of the New Statesman, Trump's permanent revolution