Should liberals vote for Obama?

We need a liberalism that engages as well as spectates - without power, there is no change.

With the effect of Mitt Romney's comment about 47 per cent of Americans now being felt in the national polls (it doesn't look good), with the economy adding 386,000 more jobs than originally thought between March 2011 and March 2012, and with early voting beginning into battleground states, things are looking very good for President Barack Obama's chances at a second term in office.

The Associated Press based its analysis of how things stand on polls, TV ads, and interviews with campaign officials and concluded that: "If the election were held today, an Associated Press analysis shows Obama would win at least 271 electoral votes, with likely victories in crucial Ohio and Iowa along with 19 other states and the District of Columbia. Romney would win 23 states for a total of 206."

In other words, you need 270 electoral votes to win, and Obama seems poised to make that impossible for Romney. Even if Romney took Florida, Colorado, Nevada, North Carolina, New Hampshire and Virginia -- all of which are up for grabs - he'd still have just 267 votes, according to the AP. Close but not close enough.

Perhaps this is why we are seeing a fresh debate on the political left over the president's first term. Now that the chances of a Republican taking the White House appear to be diminishing, the coast is clear for dissent over the president's record on civil liberties: drones, extra-judicial killings and suspension of habeas corpus. In other words, on a record that's abysmal and maddening to some of Obama's 2008 supporters. The debate began when Conor Friedersdorf, of The Atlantic, said that he won't vote for Romney but he won't vote for Obama either.

I don't see how anyone who confronts Obama's record with clear eyes can enthusiastically support him. I do understand how they might conclude that he is the lesser of two evils, and back him reluctantly, but I'd have thought more people on the left would regard a sustained assault on civil liberties and the ongoing, needless killing of innocent kids as deal-breakers.  
 

He continues:

The whole liberal conceit that Obama is a good, enlightened man, while his opponent is a malign, hard-hearted cretin, depends on constructing a reality where the lives of non-Americans - along with the lives of some American Muslims and whistleblowers - just aren't valued. 
 

In protest, Friedersdorf says he plans to cast a vote for Gary Johnson, the former Republican governor of New Mexico and current candidate for the Libertarian Party who, he says, "won't win". Like former GOP candidate Ron Paul, who sat at the top of the Libertarian ticket back in the late 1980s, Johnson has been virtually alone in denouncing such constitutional violations while conservatives and liberals have been silent. Of course, liberals were anything but mute when George W. Bush was president. During the 2000s, they rallied against torture. But while Obama has banned torture, he has "indefinitely detained" Bradley Manning, personally overseen the killing of an American citizen in Yemen and escalated a drone war in Pakistan, terrorizing the locals there while fearing little political fallout at home.

As Friedersdorf says: "Obama soothes with rhetoric and kills people in secret."

Jamelle Bouie, of The American Prospect, appreciates Friedersdorf's frustration but demurs. "For as much as they have a huge effect on the direction of the country, presidential elections are not the place where meaningful change occurs."

Health care reform, Bouie says, didn't begin with Obama but ended with him. The new law was the culmination of years of grassroots effort. Voting for Johnson, moreover, won't force the two major parties to change, he says. They are too entrenched and too self-interested to fall apart. Besides, he adds, Johnson's position is hardly the lesser of two evils. He wants to slash the US budget to the bone, decimate social programs and reverse Roe v. Wade. Bouie says:

A world where Johnson could be elected president — which, Conor says, would be a good outcome — is a world where these things are possible. His domestic policies would throw millions into hardship, and his hugely contractionary economic policies would plunge the country — and the globe — into a recession.
 

I, too, sympathize with Friedersdorf. I also think he confuses ideology with partisanship. He claims to have come to his conclusion about Obama because he is "not a purist," by which he seems to mean he doesn't divide the world between friend and enemy. Ideas matter to him, as do ethics, and if these contravene partisan allegiance, then so be it. He is, however, an ideological purist, which is why he's on firm ground lambasting the incumbent for violating human rights. 

Yet, like many American liberals, Friedersdorf overestimates the importance of ethics in presidential elections and underestimates the importance of raw politics. Politics means power, and without power, the liberal agenda, no matter how righteous, cannot effect change in any transformative and majoritarian sense. Indeed, if I were to take a wild guess, Friedersdorf's ideal might be voting for the presidential candidate who actually does the right thing, no matter what, even if that right-thing is politically dicey. That's nice but solipsistic and impractical. 

And perhaps selfish. As it happens, Rebecca Solnit, writing for tomdispatch.com, provides a counterpoint to Friedersdorf a day after his article ran (though not in response as far as I can tell): "When you choose not to participate [in the political system], it better be for reasons more interesting than the cultivation of your own moral superiority, which is so often also the cultivation of recreational bitterness."



Don't get me wrong. I'm not suggesting a politics focused on power only. What I'm suggesting is a liberalism that engages rather than spectates. A vote for an outlier with no chance of winning is a spectatorial politics in its most basic form. 

 
American conservatism has tended to view liberalism as illegitimate. The Republican Party doesn't listen to its own social libertarians. Why would a President Romney listen to liberals? Better to vote for a president who will listen, then hold his feet to the fire. To do that, activists need to radicalize the Democratic Party's base.
 
As Solnit says, electoral politics are nominally important but important all the same. If Friedersdorf wants Obama to stop terrorizing Pakistani families, imprisoning Americans without trial, and killing with impunity, he's not going to do it by voting for Gary Johnson. Yes, if enough Americans voted for an alternative party, then the major parties might change. But that's a liberal canard more in keeping with one's sense of self-importance than one's concern with majoritarian progress.

 

Barack Obama. Photograph: Getty Images

John Stoehr teaches writing at Yale. His essays and journalism have appeared in The American Prospect, Reuters Opinion, the Guardian, and Dissent, among other publications. He is a political blogger for The Washington Spectator and a frequent contributor to Al Jazeera English.

 

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Angela Merkel's call for a burqa ban sets a disturbing precedent

The German chancellor's plan for a partial ban of the full-face veil is a clearly political move, which will do more to harm those women who wear it than protect them.

 

In these febrile times, women’s freedom and autonomy has become a bargaining chip in the poker game of public propaganda — and that goes double for brown, Muslim and migrant women. Angela Merkel should know as well as any other female politician how demeaning it is to be treated as if what you wear is more important than what you say and what you do. With the far-right on the rise across Europe, however, the German chancellor has become the latest lawmaker to call for a partial ban on the burqa and niqab.

We are told that this perennial political football is being kicked about in the name of liberating women. It can have nothing to do, of course, with the fact that popular opinion is lurching wildly to the right in western democracies, there’s an election in Germany next year, and Merkel is seen as being too soft on migration after her decision to allow a million Syrian refugees to enter the country last year. She is also somehow blamed for the mob attacks on women in Cologne, which have become a symbol of the threat that immigration poses to white women and, by extension, to white masculinity in Europe. Rape and abuse perpetrated by white Europeans, of course, is not considered a matter for urgent political intervention — nor could it be counted on to win back voters who have turned from Merkel's party to the far-right AFD, which wants to see a national debate on abortion rights and women restricted to their rightful role as mothers and homemakers.

If you’ll allow me to be cynical for a moment, imposing state restrictions on what women may and may not wear in public has not, historically, been a great foundation for feminist liberation. The move is symbolic, not practical. In Britain, where the ban is also being proposed by Ukip the services that actually protect women from domestic violence have been slashed over the past six years — the charity Refuge, the largest provider of domestic violence services in the UK, has seen a reduction in funding across 80% of its service contracts since 2011.

It’s worth noting that even in western countries with sizeable Muslim minorities, the number of women who wear full burqa is vanishingly small. If those women are victims of coercion or domestic violence, banning the burqa in public will not do a thing to make them safer — if anything, it will reduce their ability to leave their homes, isolating them further.

In the wake of the Brexit vote, racist and Islamophobic attacks spiked in the UK. Hate crimes nationally shot up by 42% in the two weeks following the vote on 23 June. Hate crimes against Muslim women increased by over 300%, with visibly Muslim women experiencing 46% of all hate incidents. Instances of headscarves being ripped off have become so common that self-defense videos are being shared online, showing women how to deflect the “hijab grab”. In this context, it is absurd to claim that politicians proposing a burqa ban care about protecting women: the move is transparently designed to placate the very people who are making Muslim women feel unsafe in their own communities.

When politicians talk about banning the burqa, the public hears an attack on all Islamic headscarves — not everyone knows the difference between the hijab, the niqab and the burqa, and not everyone cares. The important thing is that seeing women dressed that way makes some people feel uncomfortable, and desperate politicians are casting about for ways to validate that discomfort.

Women who actually wear the burqa are not invited to speak about their experiences or state their preferences in this debate. On this point, Islamic fundamentalists and panicked western conservatives are in absolute agreement: Muslim women are provocative and deserve to be treated as a threat to masculine pride. They should shut up and let other people decide what’s best for them.

I know Muslim women who regard even the simple hijab as an object of oppression and have sworn never to wear one again. I also know Muslim women who wear headscarves every day as a statement both of faith and of political defiance. There is no neutral fashion option for a woman of Islamic faith — either way, men in positions of power will feel entitled to judge, shame and threaten. Either choice risks provoking anger and violence from someone with an opinion about what your outfit means for them. The important thing is the autonomy that comes with still having a choice.

A law which treats women like children who cannot be trusted to make basic decisions about their bodies and clothing is a sexist law; a law that singles out religious minorities and women of colour as especially unworthy of autonomy is a racist, sexist law. Instituting racist, sexist laws is a good way to win back the votes of racist, sexist people, but, again, a dreadful way of protecting women. In practice, a burqa ban, even the partial version proposed by Merkel which will most likely be hard to enforce under German constitutional law, will directly impact only a few thousand people in the west. Those people are women of colour, many of them immigrants or foreigners, people whose actual lives are already of minimal importance to the state except on an abstract, symbolic level, as the embodiment of a notional threat to white Christian patriarchy. Many believe that France's longstanding burqa ban has increased racial tensions — encapsulated by the image earlier this year of French police surrounding a woman who was just trying to relax with her family on the beach in a burkini. There's definitely male violence at play here, but a different kind — a kind that cannot be mined for political capital, because it comes from the heart of the state.

This has been the case for centuries: long before the US government used the term“Operation Enduring Freedom” to describe the war in Afghanistan, western politicians used the symbolism of the veil to recast the repeated invasion of Middle Eastern nations as a project of feminist liberation. The same colonists who justified the British takeover of Islamic countries abroad were active in the fight to suppress women’s suffrage at home. This is not about freeing women, but about soothing and coddling men’s feelings about women.

The security argument is even more farcical: border guards are already able to strip people of their clothes, underwear and dignity if they get the urge. If a state truly believes that facial coverings are some sort of security threat, it should start by banning beards, but let's be serious, masculinity is fragile enough as it is. If it were less so, we wouldn't have politicians panicking over how to placate the millions of people who view the clothing choices of minority and migrant women as an active identity threat.

Many decent, tolerant people, including feminists, are torn on the issue of the burqa: of course we don't want the state to start policing what women can and can't wear, but isn't the burqa oppressive? Maybe so, but I was not aware of feminism as a movement that demands that all oppressive clothing be subject to police confiscation, unless the Met’s evidence lockers are full of stilettos, girdles and push-up bras. In case you're wondering, yes, I do feel uncomfortable on the rare occasions when I have seen people wearing the full face veil in public. I've spent enough time living with goths and hippies that I've a high tolerance for ersatz fashion choices — but do wonder what their home lives are like and whether they are happy and safe, and that makes me feel anxious. Banning the burqa might make me feel less anxious. It would not, however, improve the lives of the women who actually wear it. That is what matters. My personal feelings as a white woman about how Muslim women choose to dress are, in fact, staggeringly unimportant.

If you think the Burqa is oppressive and offensive, you are perfectly entitled never to wear one. You are not, however, entitled to make that decision for anyone else. Exactly the same principle applies in the interminable battle over women's basic reproductive choices: many people believe that abortion is wrong, sinful and damaging to women. That's okay. I suggest they never have an abortion. What's not okay is taking away that autonomy from others as a cheap ploy for good press coverage in the runup to an election.

This debate has been dragging on for decades, but there's a new urgency to it now, a new danger: we are now in a political climate where the elected leaders of major nations are talking about registries for Muslims and other minorities. Instituting a symbolic ban on religious dress, however extreme, sets a precedent. What comes next? Are we going to ban every form of Islamic headdress? What about the yarmulke, the tichel, the Sikh turban, the rainbow flag? If this is about community cohesion, what will it take to make white conservatives feel “comfortable”? Where does it stop? Whose freedoms are politicians prepared to sacrifice as a sop to a populace made bitter and unpredictable by 30 years of neoliberal incompetence? Where do we draw the line?

We draw it right here, between the state and the autonomy of women, particularly minority and migrant women who are already facing harassment in unprecedented numbers. Whatever you feel about the burqa, it is not the role of government to police what women wear, and doing it has nothing to do with protection. It is chauvinist, it is repressive, it is a deeply disturbing precedent, and it has no place in our public conversation.

 
 
 
 

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