Showing posts with label Germany. Show all posts
Showing posts with label Germany. Show all posts

Tuesday, March 2, 2021

Hiking into the Wilderness

Recently, I hiked with a friend. After losing over 100 pounds, she enjoys walking an hour a day and can get along with anyone, which explains her willingness to spend time with me. I'd call her a "Southern belle," except she's Midwestern and from Minnesota. 

Speaking to any native-born American in 2021 involves some degree of post-traumatic political disorder. They are beginning to realize the same tools that elevate deserving and undeserving elites also shield just about anyone capable of generating marketing dollars. Consequently, once multi-million dollar advertising campaigns are bought, a domestic violence incident becomes insignificant to local police departments as well as private security and PR firms receiving assignments from those same marketing firms. Though a symbiotic relationship between the entertainment industry and government--which issues permits and provides consultants--encourages positive portrayals of government employees, once upon a time, Americans recognized the difference between protecting talent to promote leadership versus advancing people to mislead the public. (Neither General Eisenhower nor General Marshall saw combat but were justifiably recognized as military experts, and their values shaped the entire world after WWII.) 

Obviously, government's corruptibility when receiving non-transparent, private funds is nonnovel. Mobster Al Capone wasn't convicted of federal tax evasion rather than murder because local governments were more honest in the 1930s. Moreover, even if local governments manage honesty, they are often outgunned technologically. (Someday, Americans will realize expertise allowing an intelligence agency to "spoof" surveillance video of a competing country's nuclear reactor may also be used to replace domestic surveillance footage, complicating police work.) Though marketing departments have never been bastions of integrity, a sharp eye isn't required to see USA's content machine degrading as it produces flimsier copies of the same celebrities, with Kanye West replacing Puff Daddy, Kim Kardashian replacing Dolly Parton, and several more attempted clones I'm glad not to know. (We don't immediately recognize clones because their color or ethnicity has changed, diversity used to sweeten superficiality.) Meanwhile, as America's upper echelons also enable the trend of marketing dollars overwhelming substance, politics has mutated into a jobs program for content curators and other persons intent on occupying space otherwise open to competitors hostile to the status quo. 

Against this backdrop, my friend and I walked and talked for two hours at a local park, having enough of a pleasant time to schedule another hike in two days. On the day of the hike, however, my friend texted me, saying she needed to change plans. She was going to the beach by herself to "listen to some music and not talk about governments or politicians or politics." "I need to recenter my vibe," she said, and in that moment I fully realized the precariousness of the American experiment. That my friend and I were able to converse at all was a small miracle. Our time occurred only because the American marketing machine convinced my father and mother, whose second language was English, to leave Scotland for Texas. From these two ESL learners came a son who earned an English degree and whose linguistic ability you are now seeing because of the risks they took. Had my parents been inundated with media reports of school shootings, police brutality, and other American events, it is possible they would not have taken the transatlantic journey. Risk-reward ratio is a concept everyone understands, regardless of mother tongue. The marketer's or propagandist's job is to render the equation in their client's favor and leave the rest to fate.

Such a paradigm might not be inherently immoral, except fate isn't the correct term. What we deem fate--including an empire's decline--is the direct result of whether institutions uphold their principles in ways balancing the status quo with changing demographics. If native-born citizens (aka the majority) no longer have the patience or willingness to adjust their institutions as circumstances change, the result is failure fated by reason of indifference

Can one possibly view indifference as a virtue? Is it necessary at times to practice it simply to keep one's sanity, live normally, enjoy a fine meal and a glass of wine, as the world around us experiences harrowing upheavals? -- Elie Weisel (1999)  

Thus far, I have approached the situation from the perspective of a political minority, but indifference is contagious and does not spare the majority. It is only that the majority takes notice of failing institutions much later than the minority unable to use government connections or political savvy. For example, last week, I needed a response from the county to complete some work. An automated reply indicated a three-week wait, an unacceptably long time for a process requiring 10 minutes per individual application. No database exists showing the number of outstanding applications--they are handled as soon they reach the appropriate department--and the public has no choice but to trust government workers are not dallying. 

In a one-party state like California, my immediate reaction was to assume a lack of accountability based on non-transparency, but I realized a more connected, more trusting, more faithful person might take a different approach. He might, while accessing the application, notice translations incorporating our city's sizable Vietnamese and Spanish speaking population and conclude resources were being diverted that would otherwise accelerate the process. A tale of two cities emerges: whereas I blame the majority for using government to boost their influence under unaccountable terms, the majority can counter by blaming the costs of greater inclusivity. Just like that, two residents reach vastly different yet reasonable conclusions using the same data, but with one distinction: as a political minority disdaining the state's political Establishment, I cannot vote in ways that impose my interpretation on the majority, and without millions of dollars allowing me to advertise my opinion, I cannot convince dispersed voters to change their minds, nor can I nudge government lawyers to investigate themselves. In contrast, my fellow resident can more easily access established channels of communication used by the majority to carry out his proposed solution(s). Put simply, he is not bound by the weight of historical vested interests and their present-day progeny. 

Of course I do not mean to suggest a native-born American can flip a switch and inspire a mob. The journey from an open society to isolationism, from curiosity to scapegoat, requires sustained effort from government and the private sector, particularly when eluding self-blame. Somehow, whatever the time period, as services degrade, a minority is always there to deflect attention from 
the majority's own mismanagement or to assist powerful interests eager to associate with a vulnerable group. Given humanity's wont to project faults onto dissimilar groups or to create institutions whitewashing weaknesses (e.g., regularly including bars and pubs in Christian media makes alcoholism more acceptable), true diversity always denotes cultural powderkegs.

A small part of an aisle selling alcohol in an American grocery store

What happens to a dream deferred? ... Maybe it just sags like a heavy load. Or does it explode? -- Langston Hughes, "Harlem" 

Another example: to some native-born citizens, a police officer is helpful and to be trusted, but to many others, the same person represents danger. Yet, neither the minority nor the majority know which uniformed officer will come calling when needed, and since many honest officers exist, any gap in perception results from one side having faith in their institutions' willingness to impose accountability while the other is skeptical of equal treatment. 

From where does the majority's faith arise? Is it segregation, a feature of post-WWII planning that divided groups by religion and race in order to better manage them through targeted investments and tax spending? (Not all international law experts realize segregation and partition, often with United Nations support, go hand-in-hand: Israel was partitioned into three states based on religion: West Bank (Christian), Gaza Strip (Muslim), Israel (Jewish); Czechoslovakia became Czechia (non-Catholic) and Slovakia (Catholic); Pakistan (Muslim) split from India (Hindu); South Sudan (Catholic) seceded from Sudan (Muslim); etc.) If Western city planning includes segregation, which may have resulted from Western dependence on slave labor and an unwillingness to see black/Negro slaves as fully human, then gerrymandering and other legal maneuvers ("separate but equal") are features, not bugs, of American culture. As such, while American progressives are taught their country is continually striving for "a more perfect union," in reality, perfect divisions have succeeded. Yet, so long as any group is skeptical of equal government treatment, even well-meaning government employees become viewed as non-individuals--a matter not helped by government unions--which in turn leads to contempt of public institutions by violating the principle of the sanctity of the individual.

"My mom and dad may have been segregationists, but we were taught fairness and decency, and what we were seeing [in the South with Bull Connor and KKK bombings] was not fair and not decent... It was a turning point [in our critical consciousness]." -- progressive Judge William Alsup, who grew up in Mississippi and attended MS State in the 1960s (February 25, 2021)

If a diverse society requires effective checks and balances to maintain trust between residents and government, can a segregated society function without legal safeguards by using tribal affinity as a cost-effective replacement? Our political betters certainly seemed to think so. 

Where does this leave my kindhearted friend and I, her cynical compatriot? Nowhere new. Conflict portends opportunity, giving citizens, politicians, and business leaders a chance to mediate, gather information, and achieve a balance between vested and new interests. Absent open conflict, information gathering requires cloak-and-dagger operations ill-suited for local governments. Conflict, however, is a two-edged sword: at the same time it improves the signal (and hopefully the fidelity) of noise, it stress-tests political structures, often finding them wanting, especially as voter-targeting technology encourages soft deceit. (I've seen photos of my Catholic-educated mayor kneeling in support of the Black Lives Matter movement and also standing next to a Catholic-educated police chief encouraging cooperation with federal deportation authorities. To see the hypocrisy, watch Immigration Nation (2020).) 

Sadly, it has never been easier for public leaders to dissemble and in doing so, bamboozle their communities. When confronted with conflict, some attempt solutions, and some get better at public relations. The United States, like my friend, probably prefers a bit of both, but also finds it easier to avoid the matter altogether. Unfortunately, avoidance or better PR masks indifference while allowing authorities to temporarily solve issues using unoriginal ideas like debt and deportation. Somewhere along that path, diversity's long-term benefits are put in danger of being subsumed by short-term negatives, with the mob always waiting for its cue.     

I wish my friend would reflect on the following: "Why do we not remember most native-born Germans fondly from 1932-1938, if at all? And why, given Germany's past and present ethnic and religious diversity, do we not lionize anyone but anti-Germans from that time?" One clue involves German emigration; after all, if Germany's Albert Einstein left in 1932, other talented individuals must have also departed, shifting attention away from monolingual Germans. Be that as it may, given Germany's economic success after 1936, which includes movie-making, why are we, the recipient of so many German immigrants, mostly indifferent to Germany's individuals based on the accident of time? Though Americans may be in denial, we know the answer: indifference spreads quickly and spares no one in its wake. In murdering millions of minorities, Germany obliterated its citizens' place in humanity's remembrance, even though most Germans were not directly culpable. A people indifferent to brewing conflict or skilled at avoiding genuine inclusion tend to be as forgotten as the minorities they neglect or deport, whether knowingly or unknowingly.

A leading voice in the chorus of social transition belongs to the white liberal... Over the last few years many Negroes have felt that their most troublesome adversary was not the obvious bigot of the Ku Klux Klan or the John Birch Society, but the white liberal who is more devoted to “order” than to justice, who prefers tranquility to equality... The White liberal must see that the Negro needs not only love, but justice. It is not enough to say, “We love Negroes, we have many Negro friends.” They must demand justice for Negroes. Love that does not satisfy justice is no love at all. It is merely a sentimental affection, little more than what one would love for a pet. -- Martin Luther King, Jr., from Where Do We Go from Here: Chaos or Community? (1967) 

I forgot to mention my friend enjoys trance music, a form of electronica. There's a metaphor in there somewhere, but I won't belabor it. It's too easy. Almost as easy as going to the beach.   

© Matthew Rafat (March 2021)

Bonus I: My friend and I discussed cruise ship workers, who are often non-citizens because of low wages. Cruise ships are not subject to labor laws because their operations mostly take place in non-territorial or extrajudicial waters. I said 
given currency arbitrage, the hourly wage was not as important as working conditions and the likelihood of citizenship. Additionally, an empire's ability to underpay, in relative terms, foreign workers improves its willingness to accept immigrants. My proposed solution? Mandate one-year contracts with quitting for good cause or early termination immediately vesting all contractually unpaid wages; and require companies to put foreign workers on a path to citizenship after two years' tenure. Of course, companies may "game" such rules by terminating employees after two years, even good ones, and aggressively litigating the meaning of "good cause," but the law was never meant to replace integrity, and at some point, journalism must play a role in modifying unfair corporate behavior. (Note: upon hiring, one years' worth of wages could be put into an escrow account handled by an independent entity.)

Bonus II: Some people may see a conflict between my appreciation of Jehovah's Witnesses, Mennonites, and Amish and the ideas herein. There is no conflict. The aforementioned groups are apolitical as a matter of morality, not apathy, and have ample evidence supporting their intent. 


Monday, September 23, 2019

Capitalism's Flaw: a Cycle of Failure then Possible Rebirth

Sadly, capitalism has become a dirty word in some circles, especially amongst young Westerners. I don't blame them. If my best-case prospect was 30,000 USD in debt (credit, car, and student loans) by the age of 24, I'd be against the system, too. 

But capitalism isn't the problem per se--it's the way adults have engineered the economic system with lenient banks. Too many people fail to realize how much the U.S. dollar--or any empire's currency--has been propped up by military force and the slave trade. 
The United States and Mexico, 1821-1848 ((c) 1913, 1969)
by George Lockhart Rives
Most young people do not know that England occupied Havana, Cuba in 1692 in part because of its strategic port; that Guantanamo Bay and Hong Kong are consequences of superpowers legally occupying weaker countries to perpetuate subservient relationships; that a treaty, Utrecht in 1713, specifically gave the British an exclusive license to take captured slaves to the Americas for sale and labor; that in the next phase of empire handover, Spain hastened its decline by supporting the English against France (choose your allies carefully, especially in wartime, when shifting allegiances are common); that the idea of absolute monarchy only crumbled in 1812 thanks to both French and American Revolutions; or that Mexican law (as of July 13, 1824, before America's 1863 Emancipation Proclamation) prohibited the slave trade; that the March 11, 1827 Constitution of Coahuila (Mexico) and Texas expressly declared, "in the [Mexican] state no one is born a slave"; that America invaded Nicaragua in 1912, Haiti in 1915, and the Dominican Republic in 1916 (because the Dominican Republic owed Wall Street money); and so on. 
Averell "Ace" Smith in Commonwealth Club Magazine (2019)
The American conquest of Mexican territory in 1848 is significant in that it created a playbook for Wall Street involvement: 1) create a pretext to invade; 2) take territory from the weaker country; and 3) force the country to go in debt in your currency. 
Published by Colegio de Mexico
This same playbook backfired severely in Germany when dominant powers imposed financial terms and conditions paving the way for demagogues, who always arrive with scapegoats in hand. (Ironically, it was a German philosopher, Immanuel Kant, who created a universal moral law in 1785 that should have assisted future German populations: "Act in such a way that you treat humanity, whether in your own person or in the person of another, always at the same time as an end and never simply as a means.") In those days, the world learned from its mistakes post-WWII, creating a Marshall Plan that led to defeated Germany and Japan becoming superpowers and stable trade partners. Today, no one believes Iraq--attacked and invaded twice by the United States--will ever become a superpower or more than an oil supplier. 
Domino effect on debt non-repayment usually leads to a crisis.
Whither Western capitalism? Within historical context, it's hard to believe capitalism has ever worked an honest day in its life. To recapture the hearts and minds of young people all over the world, capitalism needs honest, sincere politicians, diplomats, and journalists. Currently, all of the aforementioned are MIA. Until that changes, we might as well prepare the obituary of capitalism--and our young. 

© Matthew Mehdi Rafat

Bonus I: John Swinton, late 1800s: 

I made the acquaintance of Wendell Phillips and found that he, too, had come to similar conclusions. He believed that the capitalist system was steadily undermining the world and bringing his countrymen into a condition quite as wretched as that of the slaves; and he vehemently condemned it.

Bonus II: Wendell Phillips (1861): 

I think the first duty of society is justice. 

The nation which, in moments when great moral questions disturb its peace, consults first for its own safety, is atheist and coward... Slavery has made our churches of Christ to churches of commerce. 

Despotisms are cheap; free governments are a dear luxury--the machinery is complicated and expensive. 

Were safety or security the first objective of human society, this principle, "if unlimited, false... [and] unqualified, it justifies every crime, and would have prevented every glory of history... But grant it. Suppose the Union means wealth, culture, happiness, and safety, man has no right to buy either by crime." 

Look at our history. Under it, 700,000 slaves have increased to 4,000,000. We have paid $800,000,000 directly to the support of slavery. This secession will cost the Union and business $200,000,000 more. This loss which this disturbing force has brought to our trade and industry, within 60 years, it would be safe to call $500,000,000... slavery has been strong enough to rule the nation for sixty years, and now breaks it to pieces because it can rule no longer. 

Bonus III: Alexander Hamilton: "Justice is the end [goal] of government. It is the end [goal] of civil society." 

Tuesday, September 12, 2017

Uncomfortable Questions about Germany for Americans

I am not a history expert, but I proffer several questions historians ought to ask about Nazi Germany: 

1.  When Adolf Hitler was appointed or elected, who were the alternatives? Were they more distasteful than Hitler in some way? 

2. It seems clear the first way to isolate a minority is through laws. (Violence is too obvious and its showcasing results in weakening the image of law and order.) 

What were the first laws that targeted minorities? What did the enforcement of those laws look like? How did the national government incentivize local police to turn against their own residents or at least to look the other way? 

3. What were immigration patterns from 1919 to 1937? Which types of persons moved away Which types of persons stayed? (Government employees? Recent immigrants? Affluent and/or educated residents?)

4.  Obviously, propaganda existed, but how was it made pervasive? For example, did the government arrest certain people and highlight their situations extensively? Did they use coercion to silence or blacklist persons who questioned the status quo? What specific methods did they use to dissuade behavior they deemed unacceptable? 

5.  What were marriage, divorce, and childbirth rates in Germany from 1900 to 1945? Can we break down statistics by each year to see useful patterns?

6.  What were immigration patterns--both legal and unauthorized--into Germany from 1900 to 1945? (Germany had to have been at least moderately diverse to generate backlash against "outsiders.") 

As an American citizen but a minority, I've left the United States. Whether my absence is temporary remains to be seen. Obviously, I have to return before April of each year to pay taxes, but the more I travel, the more I see other areas of the world that feel like America, pre-9/11. Part of the reason I've left is because I see history repeating itself. 

America elected someone who wasn't presidential but who was still better than the alternative. Vested interests within the opposition/losing political party elevated someone they favored rather than someone more electable, angering their base. 

Economic gains were not distributed to all corners of society, rendering some people vulnerable to propaganda, especially against minorities, tearing apart any common social fabric. Inflation in essential items increased, but without wage increases.

Being part of a group, in and of itself, became worthy of respect and heroism. For instance, merely being part of the military or police entitled someone to automatic respect--regardless of the presence or absence of specific actions. 

This patina of heroism translated into less accountability for certain groups, leading to a "uniform culture" that allowed consolidation of power--and government funding--for special interests, especially the military. 

Economic gains continued not to be diversified, with old and now new special interests caring less and less about results and accountability. All sides in power begin realizing problems involve fundamental issues that cannot be solved unilaterally or that require sacrifices they were elected to avoid implementing. Rhetoric such as "Drain the swamp" becomes muted as the new political establishment resorts to extreme signaling or headlines to avoid losing power or legitimacy. 

Political discourse becomes progressively more toxic, throwing people into two or three camps: 1) yelling to become heard, i.e., the rise of the outrageous as the new normal; 2) taking no substantive positions but remaining agreeable, losing the support of anyone with principles (Note: appeasement comes in many forms, including economic appeasement); or 3) advocating solutions that cannot be implemented without massive changes (i.e., politically impossible solutions that require a dictatorial approach advocates would say they despise). 

In many cases, outliers are highlighted by both sides to justify their political positions or at least to blunt criticism of the status quo. As outliers become used more commonly, the media loses its ability to rally the public to act as a check and balance against government overreach or against the government's honest mistakes. 

Such political toxicity permeates the culture, causing children to grow up in a desensitized as well as unstable environment. For children growing up during a toxic time, the abnormal becomes normal. The children, unlike adults, don't have an earlier time to which they can compare their current lives. The shift from normal to abnormal occurs without any obvious outward signal because the new generation is mimicking the only behavior they know.

Reasonable, empathetic adults see what is going on and leave or self-segregate. They reject such an environment in which to raise or have children or self-segregrate in ways that may require ever-escalating costs to maintain their positions. Many people within this camp will be among the most successful members of society or its most principled--exactly the kind of people who would otherwise stand up effectively for minority rights. Without them present or fully integrated in their communities, little resistance exists against actors wanting to remake society in their own image. 

The lowered number of sensitive, empathetic, principled, or quietly diligent people--whose absence occurs gradually and is therefore difficult to register in any official capacity--causes a collective shift to a new, desensitized normal. At some point, even the less sensitive and empathetic residents realize something is wrong and they, too, leave, self-segregate, or disconnect psychologically from broader society. Yet another barrier of resistance to conformity is removed, leaving strongmen, radicals, and fools to dominate the culture. 

The children in this society grow up to become the new SS. Threats not otherwise perceived by any reasonable person in the previous generation are suddenly seen where few to no new substantive threats actually exist. (e.g., the North Korean nuclear threat is not new; however, NK's increased ability to survive without any need to be connected to countries other than China renders conventional solutions more impotent with each passing year.) This distortion leaves less time--and taxpayer funding--to deal with real problems, the causes of which become less obvious as more time passes. 

Society decays inexorably as more people hold onto power by any means necessary, whether through propaganda (fake news), new laws (CBAs, etc.), or brute force. The inability to resolve fundamental problems means fewer resources to be divided, leaving charity--both psychological and financial--less viable ("compassion fatigue").  Segregation becomes the new normal as fewer people care about others, especially persons who do not look or act like them. 

Segregation is crucial to understanding how a society changes its character because as more and more groups segregate themselves from each other, the information they receive is different. For example, despite living just 15 to 100+ miles away from each other, Community 1 may believe in a totally different reality than Community 2. In addition to making communication and therefore collaboration more difficult, segregation also allows Community 1 to hide its activities from outsiders. To take an extreme example, Community 1 may be brutalizing a minority group, but Community 2 has no realistic way of discovering such activity if the media no longer captivates the general public's attention or continues to lose readers/viewers and therefore status, revenue, income, access, and jobs. In the alternative, a "Neil Postman scenario" may result where excessive information functions the same as deliberate misinformation, leaving too few persons able to ascertain reliable facts, making broad or nationwide cooperation extremely difficult. 

In this future, everyone wonders how such normal, nice people changed in just a few decades. Most people are convinced by academics and media that some unique phenomenon occurred in the past. Some historians highlight positive outliers to provide people with hope when they ought to be warning that atrophy has occurred in every society and could occur again, right here. Otherwise reasonable people have left or spend their time battling misinformation, leaving them exhausted or with less time to contemplate solutions to fundamental problems--the same ones that continue unabated as distractions and noise increase. 

More people leave or self-segregate through laws, legal agreements, harsher police enforcement, and/or physical barriers. Society's only hope is to allow more immigrants who still believe in the country's advertised principles, which are no longer actually true. Whether the government and existing residents allow new immigrants or some other source of fresh idealism to save their country dictates the direction of the society's future. Many countries, after a certain point in this cycle, choose war. 
From Bremmer's Superpower

The key is the youth. Do they choose the old ways, or do they forge a new path? 

Wash, rinse, repeat. 

Bonus: when my family came to America, I remember being assisted by multiple native-born Americans who took pride in assisting my conservative and socially awkward father. (Like father, like son.) I remember this kindness vividly, even though I did not communicate verbally with any of the persons I saw. I was too young and, as noted, socially awkward. 

Yet, I still remember minute details: the family from Davenport who took the time to guide my family around unfamiliar territory, but who became separated at a highway offramp, leaving us to attempt to re-connect unsuccessfully in an era without cell phones or GPS. Being separated from this family distressed me greatly, even though I was not close with them. Why? I knew these people had made sacrifices to assist us, even if just losing time, and their sacrifice meant something. It meant I felt I was welcome in their community, and if I followed the rules, one day, it could be my community. Do recent immigrants to America have similar assistance and feelings that come with such generous assistance?  If not, how do they forge a bond, if any, with their communities?

Bonus II: my comment above regarding segregation is a precursor and base requirement to 
Kwame Anthony Appiah's worldview, in which he believes change and tolerance come from getting used to each other, not logic or arguments:

"I am urging that we should learn about people in other places, take an interest in their civilizations, their arguments, their errors, their achievements, not because that will bring us to agreement but because it will help us get used to one another--something we have a powerful need to do in this globalized era. If that is the aim, then the fact that we have all these opportunities for disagreement about values need not put us off. Understanding one another may be hard; it can certainly be interesting. But it doesn't require that we come to agreement."