Ivan Krastev writes: What strikes any observer of the new wave of revolutionary politics is that it is a revolution without an ideology or a project. Protesting itself seems to be the strategic goal of many of the protests. Failing to offer political alternatives, they are an explosion of moral indignation. In most of the protests, citizens on the street treat politics not so much as a set of issues but as a public performance or a way of being in the world. Many protesters are openly anti-institutional and mistrustful toward both the market and the state. They preach participation without representation. The protest movements bypass established political parties, distrust the mainstream media, refuse to recognize any specific leadership, and reject all formal organizations, relying instead on the Internet and local assemblies for collective debate and decision making.
In a way the new protest movements are inspired by mistrust in the elites, empowered by mistrust in leadership, constrained by mistrust of organizations, and defeated by the protesters’ inability to trust even each other: “This is an obvious but unspoken cultural difference between modern youth protest movements and those of the past. […] Anybody who sounds like a career politician, anybody who attempts to use rhetoric, or espouses an ideology, is greeted with visceral distaste.”
Mistrusting institutions as a rule, the protesters are plainly uninterested in taking power. The government is simply “them,” regardless of who is in charge. The protesters combine a genuine longing for community with a relentless individualism. They describe their own political activism almost in religious terms, stressing how the experience of acting out on the street has inspired a revolution of the soul and a regime change of the mind. Perhaps for the first time since 1848 — the last of the pre-Marxist revolutions — the revolt is not against the government but against being governed. It is the spirit of libertarianism that brings together Egypt’s anti-authoritarian uprising and Occupy Wall Street’s anti-capitalist insurrection.
For the protesters, it is no longer important who wins elections or who runs the government, not simply because they do not want to be the government, but also because any time people perceive that their interests are endangered, they plan on returning to the streets. The “silent man” in Taksim Square, Istanbul, who stood without moving or speaking for eight hours, is a symbol of the new age of protests: He stands there to make sure that things will not stay as they are. His message to those in power is that he will never go home.
While it is popular for Europeans to compare the current global protest wave with the revolutions of 1848, today’s protests are the negation of the political agenda of 1848. Those revolutions fought for universal suffrage and political representation. They marked the rise of the citizen-voter. The current protests are a revolt against representative democracy. They mark the disillusionment of the citizen-voter. The current protests function as an alternative to elections, testifying that the people are furious; the angry citizen heads to the streets not with the hope of putting a better government in power but merely to establish the borders that no government should cross. [Continue reading…]
Anti-war, anti-capitalism, anti-globalization, anti-interventionism — the problem with centering any movement around opposition is that almost in obedience with the laws of physics, the end result will be inertia.
The logical conclusion of insistently saying no is that we end up going nowhere.
The successful movements of the last century have instead always been centered on positive goals — women’s rights; civil rights; marriage equality, and so forth.
Likewise, the most effective forms of resistance against the socially corrosive agenda of the Trump presidency are not simply anti-Trump; they are affirmations — for immigrants, for Muslims, and for women.
To build a better world, we have to unite around the things we support and not simply the things we oppose.
What Trump is counting on is that his opponents remain locked in an oppositional posture in which we will eventually tire and thereafter fall into torpor and silence.