Obama must make poverty reduction a priority for his second term

To be a truly transformative president, Obama must bring the issue of urban poverty out from the political fringes.

As Barack Obama prepares for his second inauguration in front of the Capitol building on Monday, most politicos are by now familiar with the demographics which helped put him there. Election night saw 96 per cent of African-Americans vote for the President; 70 per cent of Hispanics and 73 per cent of Asian Americans. Less dependent on traditional independent voters, the Democrats 'expanded the electorate' by boosting turnout in these communities. 

That this causes a problem for the Republicans has quickly become conventional wisdom. It's been little noted, though, how the demographics of 6 November create a challenge for the Democrats too. An important component of the Obama campaign's "get-out-the-vote" (GOTV) effort was the President's personal appeal. There was a pronounced sense of a personal connection between many non-white voters and Obama, and of protectiveness (of which race was one but not the only factor).

The question for 2016 is, how do the Democrats maintain that level of support without Obama on the ticket? They are unlikely to find a candidate with the charisma, backstory and platform to match Obama, whose breakthrough was a truly once-in-a-generation event. 

The answer can only be that, from the White House to the Senate, Democrats need to go further in the next four years to deliver on substance for these communities. Here, immigration reform is often mentioned. But just as pressing is the indelible link between race and poverty in America, particularly in urban areas.

Far too many of the majority black neighbourhoods that helped deliver Obama's re-election in states like Virginia or Ohio continue to be blighted by hardship. A litany of grim statistics bears this out. More than 1 in 4 African-Americans and Hispanics grow up in extreme poverty - with millions struggling just above this threshold. Forty per cent of children in African-American communities grow up below the poverty line (the US is ranked 34 out of 35 of industrialised countries when it comes to child poverty). Poverty is not of course simply an ethnic minority issue – but they are clearly disproportionately affected.

None of this is new. The statistics are familiar, and wash over many American heads by now. But as Michael Harrington once wrote in his seminal book on the subject, The Other America, "you can rationalise statistics...but you cannot rationalise an indignity". Nearly fifty years after Martin Luther-King said that "I have the audacity to believe that peoples everywhere can have three meals a day for their bodies, education and culture of their minds, and dignity, equality, and freedom for their spirits", a significant chunk of the US is still held down by hunger, violence, illness, poor education and precariousness. And sadly, that number has increased since 2007.

Anyone going door-to-door in the election in some of the poorer parts of places like Franklin County in Ohio would have found many who benefited in some small way from the President's first term. Particularly so on healthcare. Stimulus spending and his general stewardship of the economy have also stopped a total collapse in living standards. It could have been a lot worse.

But, as the likes of Paul Tough have argued brilliantly, this is not the prospectus on poverty that Obama the candidate first emerged on. Then, he gave speeches – like the one in Anacostia which Tough details – arguing for a wide-ranging approach to poverty in America. Higher minimum wages and better union representation featured, but also specialised parenting, nutrition and early education programmes. 

If the campaign was anything to go by, the prospect of returning to this seems weak. In the parks and multi-purpose arenas in which Obama delivered his campaign stump speech, the mention of poverty was noticeably scant for a candidate largely relying on GOTV among poor neighbourhoods. If it was name checked it was in a more conventionally liberal way, usually about the need for more teachers – rather than at the heart of his moral vision as once before; his words had lost their transformative edge. As some observed, at times it was like listening to a John Kerry speech.

Prior to that, in office, Obama put up none of the fight for an increase in the minimum wage that he had pledged. He gave not one single speech on poverty itself. Many of the programs he once envisioned exist but remain under-funded and minuscule compared to his initial vision. The basis of union organisation remains weak, as legislation aimed at strengthening it fizzled out early on.

Little of this is Obama's fault alone, of course, but it speaks to a nation's priorities. It's part of a wider cultural blind spot in the US. As Harrington wrote all those years ago, a key dimension of poverty in America is its invisibility to many people. There are certain neighbourhoods most folks don't go into, certain parts of town many go their whole lives without seeing, especially in places like Washington. There's little space in the 'American dream' narrative for those who don't pull themselves up to greatness, or the middle class, but who quietly struggle for their whole lives. It's time the President carved one.

As in the UK, the problem is one not just of unemployment but perilously low wages and economic insecurity. The percentage of those working but still in poverty is at its highest in nearly two decades; average wages are in a thirty year slump. And more and more Americans are falling closer to the threshold

For this reason, it's particularly welcome that Obama prioritised, fought for and won protection of the Earned Income Tax Credit and Child Tax Credit in the recent fiscal cliff negotiations, which the Republicans had earmarked for abolition. Beyond that, though, he urgently needs to rediscover the spirit and ideas that animated his early words and interventions on poverty, like the one in Anacostia. African-American community leaders are gathering this week to pressure the President into making urban poverty a priority for his second term. 

There's no doubt that Obama remains a deeply intelligent and thoughtful man, of authentic social compassion. But his record on poverty is a case study in his journey from transformational candidate to good, solid but unspectacular liberal incumbent. He is said to worry about his place in history in this respect, and has asked historians how he can match up to likes of Lincoln. Bringing poverty out from the political fringes offers him this opportunity. For the Democrats, too, it can no longer be dismissed as a 'core vote' concern which turns off swing voters – if they are to replicate 2012's voting coalition in 2016, turnout among minority voters is the swing vote. They will need to act and deliver on a malaise still ubiquitous in far too many of those voters' lives. An electoral imperative has been given to an issue which should long ago have been a moral one.

Barack Obama and First Lady Michelle Obama greet the audience at Burrville Elementary School after participating in National Day of Service on January 19, 2013 in Washington DC. Photograph: Getty Images.

Steven Akehurst blogs at My Correct Views on Everything

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Angela Merkel's burqa ban is sexist, racist and wrong

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.