How can we change the whole basis for American corporate-based society, when so many perceive it as the source of their financial and material stability and comfort?
We can anticipate that the first question in some reformers minds will be: “Can we presume to alter society so fundamentally, and risk depriving people of this sense of stability and comfort?”
If this weighty question blocks us from proceeding, it will be at the cost of the planet, not to mention that valued but vulnerable stability and temporary comfort. But I recognize that it is not enough to make this assertion. How do we change perceptions of the problem, so that the many, who have no choice in current privileged minority decision-making process under the corporate state, see that their stability and comfort come at a cost they are no longer willing to pay?
To ask it more pointedly: how can we strategically create a People’s Movement that rejects the usurpations of a corporate state, even at risk of stability and comfort?
At Democracy School we spend insufficient time considering how People’s Movements of the past succeeded in driving their values into lore and law. It has been immensely helpful to me to study not just the history, but the tactical, strategic and personal stories of Abolitionists like William Lloyd Garrison. Garrison was often accused of being a radical, who asked for too much too fast. He identified himself as an “immediatist,” who demanded no delay in ending slavery, no “reforms,” but only immediate abolition.
In terms of strategy, many historians criticize the Garrisonian Abolitionists. They called not only for immediate emancipation, but also for equality of the sexes, an end to capital punishment, and other steps to perfect society. It was all too much for conservative “reformers” of the day, and for chroniclers of the time, who were fine with Abolition, but who saw the rest of Garrison’s causes as threatening the stability of society, and in particular the conservative Christian sects that found biblical justification for the oppressions identified by the other causes.
Aileen Kraditor, in her book “Means and Ends in American Abolitionism: Garrison and His Critics on Strategy and Tactics, 1834-1850″ makes a compelling argument that, without asking for the whole ball of wax, Garrison would not have succeeded in moving northern white supremacists to the cause of emancipation. Why? Because it was necessary to create what today we might call “cognitive dissonance” between what it meant to be a Christian and what the average “Christian” was willing to stand up for. If slavery was working just fine for the average American who was satisfied with the stability and comfort life afforded under the slave state (Abolitionsim in the 1830’s - 1840’s was extremely unpopular), then it would be necessary to create a disconnect between what people believed they believed and what they experience daily, between their self image and their real world.
In terms of current organizing, we may or may not want to or be able to target the conservative clergy, move heaven and earth and split them from their congregations by setting up “cognitive dissonance” between what believers believe they stand for and what they experience. On the other hand, causing the average American to value fundamental rights more highly than her or his automobile, 401K plan and mortgage may seem like an even larger Herculean task. But the Garrisonian parallel is worth considering. Americans have deep-rooted beliefs in the legend and mythos of “America.” Making visible the disconnect between those ideals and the structure of law that sustains and nourishes the corporate state: that seems to be the direction laid out before us.
- Posted by BenGPrice@aol.com, CELDF