The other day I was speaking to a small audience at a music festival and thought to allude to Brexit to make a point. Some in the circle looked a bit mystified, so I asked, “Everyone knows what Brexit is, right?” It turned out that quite a few of them did not.
“Congratulations!” I said. “You have ignored what the media has been offering to you as important. Maybe that is because you recognize that the whole thing was a diversionary spectacle.” Apathy about “the issues” is only a bad thing if those issues are what is actually important.
When I was growing up, a responsible citizen was one who read the newspapers, held positions on the political issues in currency, and fully participated in the dominant modes of civic and political life. Today (although it may have been true then too) the choices we are offered take the rules and premises of the game for granted, and it is these, about which we are never offered a choice, that are driving the fatal decline of our society.
Beneath the frenzy, many of us sense a vacuousness in the choice of Stay or Remain, the same one that sucks the meaning out of electoral politics as well. Democrat or Republican, Christian Democrat or Socialist, even Marxist parties like Syriza – when they take office they enact the same policies as before. Their differences, while not entirely inconsequential, are mostly minute compared to the range of what is possible. Moreover, public referendum votes against establishment policies are often ignored anyway, as was the case in Greece and as may well happen in Britain too.
So it is with Brexit – almost. Something is different this time. It is significant, although not for the reasons some people (though not my festival audience) think it is.
On the left, Brexit has been framed either as a blow against neoliberalism or a victory for xenophobic right-wing nationalism. Both framings are problematic: the first is over-optimistic, and the second is invidious.
On a practical level, Brexit needn’t be more than a minor hiccup on the onward march of neoliberal globalism. Even if Britain abides by the vote and does leave the EU, perhaps after much delay, the political and financial authorities will probably cobble together a plan that preserves the freedom of capital while continuing the erosion of wages, social services, and the public sphere. Perhaps they will ride the wave of right-wing populism to enact pro-business policies and further dismantle the social welfare system by associating it with the coddling of immigrants, turning the working class against itself. Alternatively or additionally, they can ride the counter-reaction to the vote, associating opposition to free trade policies with xenophobia and racism. They can also exploit the chaos resulting from Brexit as an object-lesson in the consequences of disobeying the elites. The vote will be called “irresponsible,” and responsibility will be associated with complying with the program of the technocrats and functionaries who administer the present system.
As for the xenophobic nationalism frame, to attribute Brexit to xenophobia is to disregard the deep economic and social stressors that fuel both anti-EU sentiment and resentment toward immigrants. If you buy into that narrative, you have to believe that Britain is home to 17 million bigots, ignoramuses, and nutjobs who foolishly sabotage their own economic wellbeing for the sake of exercising their bigoted opinions. (The same, of course, applies to the X million Trump supporters, about whom the same narrative is applied.) Please take note of the tone of this narrative: patronizing and contemptuous, embodying the same rage, dehumanization, and hatred that it attributes to its enemies.
There are in fact very sound reasons to be hostile to the EU, transnational economic and political institutions, and the authorities who ordain them in the name of progress for civilization. True, the average “Leave” voter is not consciously aware of these critiques; nonetheless the critiques identify a wellspring of discontent that, while perhaps channeled through xenophobic narratives, cannot be reduced to them. How much more convenient it is to the system’s guardians, to dismiss any rejection of their plans as xenophobia and bigotry. It’s the responsible, educated people versus the yahoos.
The European Union was from the outset a deliberate instrument of globalization, deregulated markets, and transnational financial capital. It is a profoundly undemocratic institution that has accelerated trends toward centralization of power and homogenization of culture. It has been an enthusiastic partner with NATO and with US militarism in the Middle East (which, ironically enough, has generated the tsunami of immigrants that has intensified anti-EU sentiment). It has also, especially in the Eurozone, promoted austerity policies that have impoverished whole countries in order to keep debt payments flowing to international bondholders. While the EU cannot be directly blamed for Britain’s own tilt toward austerity and neoliberal economics, which dates back to the Thatcher years, both participate in the same global trend driven by the financial system. The result is familiar to everyone: rising inequality, a frayed social net, and weakening community ties as economies have become delocalized. Britain is no stranger to these trends, afflicted as it is by rising income inequality, youth unemployment, and housing costs, falling wages, falling life expectancies, and one of the highest misery indexes in the developed world.
In other words, the middle-aged white Brexit or Trump supporter has legitimate grievances that cannot be dismissed as white entitlement just because things are even worse for people of color. If they feel betrayed by the system, it is because they have been. Look around at the world. We can do much better than this. Everybody knows it. We don’t agree on what to do, but more and more of us have lost faith in the system and its stewards. When right-wing populists blame our problems on dark-skinned people or immigrants, the response they arouse draws its power from real and justifiable dissatisfaction. Racism is its symptom, not its cause.
The Brexit vote was an expression of anti-elitism, pure and simple. Leaders of the mainstream parties, business leaders, entertainment figures, J.K. Rowling, President Obama, rock stars and literati... everyone urged the public to vote Remain, to uphold the status quo. Does defiance of authority mean the defiant need to be reprimanded and put in their place, or does it mean that authority has abused its position?
The Brexit vote was supposed to be one of those inconsequential exercises that legitimize the system by lending it the appearance of real democracy. Something went wrong though – the public voted no when they were supposed to vote yes. While not quite as unexpected as a victory for Donald Trump would be, it still came as a shock to the elites, not because the damage to neoliberalism can’t be easily fixed on a technical level, but because it shows the fragility of their legitimacy. As such, it evokes a panic far beyond what technical considerations would justify.
It is not only the legitimacy of the elites that is fragile, nor just Britain’s economy; it is also the entire financial system: an overleveraged agglomeration of bubbles that will all pop when one pops. Maybe the Brexit vote induces panic because it reminds the financial markets and their administrators that they cannot hold it together much longer. They can’t even buy public allegiance in one of the world’s richest countries. Who knows, perhaps Brexit will start the bubbles popping.
The Brexit vote marks a rare moment of discontinuity, when the usual normalizing narratives falter and a society experiences a fertile and frightening moment of bewilderment. Brexit, though, is a mere foreshadowing of the vertigo that will ensue with the next economic crisis, which will dwarf that of 2008.
To prepare for it, we have to operate on a level much deeper than current politics offers. It is the tacitly assumed narratives lurking beneath conventional political discourse that need our attention. By this I do not mean merely addressing the neoliberal and imperial motives cloaked in the pro-EU language of internationalism, tolerance, and cosmopolitanism.
To illustrate, let me return to the observation I made above: that the blaming of the Leave vote (and Trump, and all the xenophobic know-nothing parties) on ignorance and unenlightened attitudes is “patronizing and contemptuous, embodying the same rage, dehumanization, and hatred that it attributes to its enemies.” Next time you read the news, especially articles enjoining us to take a conventional political position, pay attention for the subtext of “Here is whom you should hate.” The right-wing populists incite hatred and anger at the blacks, the immigrants, the Muslims, the gays, the transgender, the “libtards,” etc. The mainstream liberals stir up outrage against the bigots, the nationalists, the contemptible narrow-minded over-entitled “crazy” (a common adjective) climate-change-denying Bible-thumpers. Further left, the critics of neoliberal imperialism follow the same formula by invoking images of heartless corporate executives, greedy bankers, cowardly political elites, and drone-like bureaucrats and technocrats who should surely know better.
Herein lies a near-universal political formula: identify the enemy, arouse anger and hatred against that enemy, and then defeat the enemy. It is based on this analysis: Cause: bad people. Solution: defeat the bad people. Problem solved. The media, whether news or entertainment, has immersed us in that outlook, which informs everything from action films to the War on Terror. But I am afraid we cannot blame the media either, because it is part of a mindset that is integral to modernity and has roots going back to the first mass societies. It is fundamentally the mindset of war, in which progress consists in defeating the enemy: weeds or locusts, barbarians or communists; germs or cholesterol; gun nuts or traitors. And that mindset rests on a foundation more basic still: the Story of Separation that holds us as discrete, separate individuals in a world of other, in opposition to random forces and arbitrary events of nature, and in competition with the rest of life. Well-being comes, in this story, through domination and control: glyphosate, antibiotics, GMOs, SSRIs, surveillance systems, border fences, kill lists, prisons, curfews...
It is from this story too that neoliberal capitalism sources its power. It depends on the idealization of competition, encoded in “free markets,” as a law of nature and primary driver of progress; on the sanctity of private property (which is a primal form of domination) and, most of all, on exercising control over others through the creation and enforcement of debt. It finds a natural home within the Story of Separation; it is, perhaps, Separation’s culminating expression, threatening as it does the ecological basis of human existence. We cannot change it without letting go of that story in all its dimensions. Part of that is to let go of war mentality in politics, and replace it with compassion.
This doesn’t mean sitting in a room thinking nice thoughts about race-baiters and vulture fund managers, retreating from political engagement into a safe realm of inner work. It is to enact politics from a different place. Our political reflexes are conditioned by a story that is deeper than politics. If we want to produce something other than endless variations of the same result, we have to transcend the customary terms of discourse and examine the false truisms that become transparent only when things fall apart. I am not sure what strategies, tactics, and narratives will come from a compassion-oriented worldview, from a story that holds us as interdependent, interconnected, even inter-existent with all. Various forms of nonviolent direct action, narrative change, and solidarity movements foretell what they might look like, but I think future politics is largely unknowable at the present time when most of us are still deeply conditioned by the Story of Separation. Whatever it is, it will spring from a basic inquiry – the essence of compassion – that must be sincere: “What is it like to be you?”
The bewildering glitch in the matrix that is Brexit has prompted many in Britain to ask, perhaps with some anguish, “Who are we?” It is time to ask that in earnest, which requires stepping outside the usual polarizing discourses in which both sides play the game of find-the-enemy. To my English friends, I would ask, “What kind of England do you want?” Is it one where the forces of racism are suppressed and politically defeated? Or is it one in which the source of racism has been healed? If we want the latter, we have to recognize the conditions that cause it. What is it like to be a racist?
Ordinarily in politics, everyone pretends that they know what to do. Politicians pretend that to voters, who then inhabit and perpetuate that pretense by voting. When do you ever hear a politician, when asked about an issue, say, “I have no idea what to do about it”? Well, I don’t have any idea what to do about Brexit either, but if I have any advice to Brits (and this will apply to all of us even more when the next normal-destroying crisis hits) it would be not to rush too quickly to a position. Instead, abide for a while in a state of openness and curiosity, pursuing the question, “What is it like to be you?” The kind of socioeconomic analysis (neoliberalism etc.) I offered above might help answer that question in a general, theoretical way, but it is no substitute for actually listening to one another’s stories, temporarily free of the pressure of having to find a solution. If the Prime Minister asked my opinion (I’m still waiting for the phone call), I’d say to declare a national month of listening, in which the immigrants, the angry rural pensioners, the bureaucrats, the financial industry workers, listen to each other in small forums, and in which media publications print unslanted stories of the people they have demonized. The goal of that month would not be to figure out what to do. It would be to understand each other better. The goal of the storytelling would not be to make a point. It would be to be heard and to be known. To hear another’s story is to expand oneself. It is an act of intimacy, of connection, and it subverts the ideology that holds us separate. When we take in new stories, we change and grow.
Of course it is unrealistic to expect people to drop their hidden agendas and listen with open ears. Normally our ears are shut, because we think we know. That is why Brexit and the bigger breakdowns it foreshadows are so potent. It shows us that maybe we don’t know, after all. That moment of stumbling, of humility, is precious. It may be that the Brexit vote isn’t a big enough shock to interrupt the onrush of normative political discourse that seeks to make sense of things in familiar terms. Rest assured: bigger shocks are coming.
Image Credit: Flickr, Creative Commons. Copyright CMYK.