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Newt encounters a different kind of Tea Party, writes Laurie Penny

"To my astonishment, the audience applauds. Gingrich is in a spot."

"To my astonishment, the audience applauds. Gingrich is in a spot."

"You're from Britain? You want to watch out," says the man with the Newt 2012 sticker plastered across his paunch. "If you don't do something soon, your country will be under Sharia law. And that won't be any good for you, miss. You know what I'm saying."

I have come to a meeting of the Staten Island Tea Party, where Newt Gingrich, currently the front-runner in the Republican presidential debate, is about to give a campaign speech.

My new friend, Kevin Coach, is a retired police officer in his early sixties. He was a supporter of Herman Cain, but as the former pizza-chain mogul's presidential bid recently collapsed in a welter of sexual assault allegations, Kevin has switched allegiance . "Anyone but Mitt Romney," he says.

We need to talk about Kevin, and the five hundred other overwhelmingly white, middle-aged Americans who have gathered to hear Gingrich speak today.

This man --  a former cop with fists like ham hocks that he thumps on his knees for emphasis, a libertarian blogger, a Tea Partier and, finally, a person wearing a baseball hat without a shred of irony -- is everything that people like me are supposed to loathe. But I don't.

When he informs me about the practical dangers of the burqa -- "no side vision. Those women are constantly getting run down by cars" -- he flashes a grandfatherly smile, and I suspect that the safety of young women on the roads of a notional Islamic Caliphate of Britain is, on some level, a genuine concern for him.

The basic emotional language Kevin Coach is speaking is one of fear, and I believe that this fear comes from a place that is chillingly familiar.

Suddenly, it's time for the Gingrich show.

The presidential hopeful takes the stage, surrounded by an entourage of security personnel, well-wishers from central casting and a terrifying fem-bot of a wife who is here to promote a children's book she has written about American exceptionalism, which stars Ellis the baby elephant on a journey of neoliberal indoctrination. The book is available in the lobby.

There is a call to stand, and the pledge of allegiance is chanted with hands on hearts and the veterans in the audience applauded with that peculiarly American cultish credence that is somehow less, rather than more, frightening when it's happening all around you rather than on the television.

We take our seats, and it takes Newt Gingrich -- a man with the aspect of a toad with expensive dental work and whose forced exit as Speaker in 1998, under a cloud of corruption, followed midterm election defeat-- roughly three minutes to lose the interest of half the audience.

The people gathered here are less rapt by Gingrich's clunky, high-school-debate-champ, pro-market propaganda than they are by praise for the idea of America as an "exceptional nation", which draws the largest cheer of the afternoon.

Stand-up fights nearly break out at two separate points in the speech, the first when a group of infiltrators from the Occupy movement stand up and attempt to disrupt the proceedings by shouting "Mic check!". As they are evicted, thick-necked men seated all around me stand and pump their fists in the air, chanting "Newt! Newt! Newt!"

This Tea Party gathering is a jumpy, anxious crowd, teetering between violence and implosion. It is a crowd that wants its prejudices pandered to, a crowd that is worried about jobs, a crowd that has allowed itself to be convinced of a wholescale, unfair confiscation of privilege from white, middle-aged, middle-class Americans; a crowd whose members want to believe that they are still special and powerful, as if they ever were.

It is not a crowd of monsters. If it were, it would be easy to dismiss. It is a crowd of frightened, angry human beings watching their lives get steadily worse, and that is a far scarier prospect.

These people could come from any state in America. They are parents and grandparents and teachers and small business owners, the core of the Republican vote, and they are swallowing hard lumps of rhetoric about dissolving the welfare state and cutting taxes for the rich washed down with bland Obama-bashing that always steers far enough away from overt racism to avoid headlines.

This is how the trick is done. This is how -- with the Eurozone is in crisis, with rioting and protest in the streets of major cities across the world and the Durban climate talks likely to signal the end of even the limited climate concessions offered by the Kyoto protocol -- a friend of big business like Gingrich persuades white-collar workers to vote in their millions to protect banks and corporations from regulation.

The trick, however, is wearing thin. During the question-and-answer session, a middle-aged man in a fleece jacket takes the microphone and tells the crowd, struggling to stop his soft voice from breaking, that he is at risk of having his home foreclosed, that he is fighting a bank that wants to take everything from him and his family. He wants to know, should Gingrich become president, "What would you do regarding the financial crisis and making the banks pay?"

To my astonishment, the audience applauds. Gingrich is in a spot. This man has obviously not been listening to the preceding hour of gentle tubthumping about giving banks even more freedom to do whatever the hell they like with public money. The candidate gives a mitigated statement in support of small, local banks, and the audience cheers.

"I'd just like to say," says the questioner, quietly repeating the mantra of the Occupy movement, "that I am one of the 99 per cent, and I appreciate this dialogue."

It's a dialogue of desperation and hope that answers the same concerns shared by many of the ordinary Americans gathered here, without resorting to co-optable xenophobia or cheap cultural prejudice. It's a dialogue that gets to the heart of injustice in the developed world.

And it's a dialogue with which, soon enough, even the Republican Party may find itself forced to engage.

Laurie Penny is a contributing editor to the New Statesman. She is the author of five books, most recently Unspeakable Things.

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The first godless US election

America’s evangelical right has chosen Donald Trump, who hardly even pays lip service to having faith.

There has never been an openly non-Christian president of the United States. There has never been an openly atheist senator. God, seemingly, is a rock-solid prerequisite for American political life.

Or it was, until this year.

Early in the 2016 primaries, preacher and former Arkansas governor Mike Huckabee and former senator Rick Santorum – both darlings of the evangelical far right – fell by the wayside. So did Wisconsin governor Scott Walker, the son of a preacher.

Ted Cruz, once the Republican race had thinned, tried to present himself as the last godly man, but was roundly beaten – even among evangelicals – by Donald Trump, a man whose lip service to religion was so cursory as to verge on satire.

Trump may have claimed in a televised debate that “nobody reads the Bible more than me”, but he demurred when pressed to name even a verse he liked. His pronouncements show a lack of any knowledge or interest in faith and its tenets; he once called a communion wafer his “little cracker”.

The boorish Trump is a man at whose megalomaniacal pronouncements any half-hearted glance reveals a belief in, if any god at all, only the one he sees in a mirror. The national exercise in cognitive dissonance required for America’s religious rightwingers to convince themselves that he’s a candidate with whom they have anything in common is truly staggering.

But evangelicals don’t seem troubled. In the March primary in Florida, Trump carried 49 per cent of the evangelical vote. He won Mississippi, a state where fully three-quarters of Republican primary voters are white evangelicals.

In the Democratic primary, Bernie Sanders became the first Jewish candidate ever to win a presidential primary – though he has barely once spoken about his faith – and Hillary Clinton has spoken about god on the campaign trail only occasionally, without receiving much media play. In fact, when the question of faith came up at one Democratic debate there was a backlash against CNN for even asking.

The truth is that Christian faith as a requisite for political power has drooped into a kind of virtue-signalling: the “Jesus Is My Homeboy” bumper-sticker; the crucifix tattoo; the meme on social media about footprints in the sand. It is about identity politics, tribal politics, me-and-mine versus you-and-yours politics, but it hasn’t really been about faith for a while.

What the hell happened?

Partly, there was a demographic shift. “Unaffiliated” is by far the fastest-growing religious category in the US, according to a study by the Pew Research Center, which also showed that the total proportion of Americans who define as Christian dropped almost 9 percentage points between 2007 and 2014.

There is no doubt that America is still a fairly devout nation compared with the UK, but the political mythos that developed around its Christianity is a relatively late invention. The words “under god” were only implanted into the pledge of allegiance – between the words “one nation” and “indivisible” – in 1954, by President Eisenhower.

The ascendance of the political power of the Christian right in America happened in 1979, when a televangelist called Jerry Falwell founded a pressure group called Moral Majority.

Moral Majority’s support for Ronald Reagan was widely credited for his victory in the 1980 election, which in turn secured for them a position at the top table of Republican politics. For three decades, the Christian right was the single most important voting bloc in America.

But its power has been waning for a decade, and there are greater priorities in the American national psyche now.

Trump’s greatest asset throughout the primary was what makes his religiosity or lack thereof immaterial: his authenticity. His lack of a filter, his ability to wriggle free from gaffes which would have felled any other candidate with a simple shrug. This is what not just religious voters, but all of the Republican voting base were waiting for: someone who isn’t pandering, who hasn’t focus-grouped what they want to hear.

They don’t care that he may or may not truly share their belief in god. Almost all voters in this election cycle – including evangelicals, polling suggests – prioritise the economy over values anyway.

On top of that, the Christian right is facing the beginnings of an insurgency from within its own ranks; a paradigm shift in conservatism. A new culture war is beginning, fought by the alt-right, a movement whelped on anarchic message boards like 4chan, whose philosophical instincts lean towards the libertarian and anarcho-capitalist, and to whom the antique bloviation of Christian morality politics means nothing.

Trump doesn’t pander, an approach only made possible by social media, which amplifies his voice six millionfold while simultaneously circumventing the old establishment constructs – like the media – which had previously acted as gatekeepers to power.

The Christian right – now personified in Jerry Falwell Jr and Liberty University, which Falwell senior founded in the Seventies – found itself another of those constructs. They were forced to choose: jump on board the Trump Train or be left behind.

They chose Trump.

Nicky Woolf is a writer for the Guardian based in the US. He tweets @NickyWoolf.