two kinds of populism

Last May, at a campaign rally, Donald Trump said, “the only important thing is the unification of the people – because the other people don’t mean anything.” Jan-Werner Müller quotes that phrase both in his book What is Populism? and in a useful summary article that he wrote for The Guardian. Müller defines “populism” so that it describes Trump, Hungry’s Viktor Orbán, Venezuela’s Hugo Chávez, Britain’s Nigel Farage, and Turkey’s Recep Tayyip Erdogan, but not Bernie Sanders or Jeremy Corbyn. The difference isn’t their placement on a left-right spectrum but their attitude toward diversity. In his book (p. 101), Müller writes:

Not everyone who criticizes elites is a populist. In addition to being antielitist, populists are antipluralist. They claim that they and they alone represent the people. All other political competitors are essentially illegitimate, and anyone who does not support them is not properly part of the people. When in opposition, populists will necessarily insist that elites are immoral, whereas the people are a moral, homogeneous entity whose will cannot err.

Müller thinks that populists despise actual participation because the bestpolicy can already be deduced from a correct understanding of “the people.” If populists support referenda, it’s only because they expect their view to win. When they lose elections, they are prone to declare them illegitimate. Their fundamental stance is inconsistent with immigration and an independent civil society, both of which threaten an imagined uniformity of identity and beliefs.

The results are very dangerous (p. 102):

Populists can govern, and they are likely to do so in line with the idea that only they represent the idea of the people. Concretely, they will engage in occupying the state, mass clientelism and corruption, and the suppression of anything like a critical civil society. These practices find an explicit moral justification in the populist political imagination and hence can be avowed openly.

Note that Müller’s account avoids attributing views to populists that they would dispute. It doesn’t assume, for instance, that Trump is a representative of “deplorables,” defined by their racism and sexism. It takes his explicit views at face value and explains their dangerous implications.

That said, “populism” can have a different meaning. It can be explicitly and fundamentally pluralist. In her recent book Populism’s Power: Radical Grassroots Democracy in America, Laura Grattan writes:

Radical democratic actors, from grassroots revolutionaries, to insurgent farmers and laborers, to agitators for the New Deal, Civil Rights, and the New Left, have historically drawn on the language and practices of populism. In doing so, they have cultivated peoples’ rebellious aspirations not just to resist power, but to share in power, and to do so in pluralistic, egalitarian ways across social and geographic borders.

In the examples that Grattan explores, populists who celebrate “the people” (in contrast to corrupt elites) do not merely tolerate diversity or accommodate themselves to it. They are actively enthusiastic about pluralism, inventing “alternative” spaces and styles of engagement, inviting disparate actors to join in their festivals and parades, emphasizing freedom of speech and assembly as core values, and usually preferring to retain some distance from the state. In fact, one of their political liabilities is their tendency to splinter because they fear uniformity.

In the US context, being populist in that sense requires a concern for racial and ethnic inclusion. However, traditions of pluralist populism go back to Old World countries that were more ethnically homogeneous. Mikhail Bakhtin recovered the medieval spirit of carnivals, of special feast days, and of places set aside to be fairs. In the carnival, all social strata, deviant groups, odd individuals, and exaggerated behaviors were welcomed and expected to mix on terms of equality. The spirit of carnival was populist in the sense that it encompassed the whole people and undermined hierarchies and distinctions, but at the same time it celebrated differences, novelties, and creativity. It was part of what Grattan calls “the language and practices of populism.”

The carnival was a world apart. It didn’t reliably improve the everyday world of authority and control except by giving people circumscribed times and places in which to escape and create ephemera together. Democratic revolutions drew on the carnival tradition, but not in sustained or satisfactory ways. I think that countering Trumpian populism requires liberal norms: limited government and individual rights guaranteed by written laws and independent courts. These protections are necessary but not very vibrant and participatory. We also need a dose of pluralist, carnivalesque populism to answer the grim version on offer from men like Donald Trump.

Here is Grattan’s talk at this year’s Frontiers of Democracy Conference.

See also: is Trumpism akin to the European right?; the word “populism”why the white working class must organizeGerald Taylor on property, populism, and democracyagainst a cerebral view of citizenshipSt. Margaret of Cortona and medieval populism; and a darker As You Like It.

Analytic Visualization and the Pictures in Our Head

In 1922, American journalist and political philosopher Walter Lippmann wrote about the “pictures in our head,” arguing that we conceptualize distant lands and experiences beyond our own through a mental image we create. He coined the word “stereotypes” to describe these mental pictures, launching a field of political science focused on how people form, maintain, and change judgements.

While visual analytics is far from the study of stereotypes, in some ways it relies on the same phenomenon. As described in Illuminating the Path, edited by James J. Thomas and Kristin A. Cook, there is an “innate connection among vision, visualization, and our reasoning processes.” Therefore, they argue, the full exercise of reason requires “visual metaphors” which “create visual representations that instantly convey the important content of information.”

F. J. Anscombe’s 1973 article Graphs in Statistical Analysis makes a similar argument. While we are often taught that “performing intricate calculations is virtuous, whereas actually looking at the data is cheating,” Anscombe elegantly illustrates the importance of visual representation through his now-famous Anscombe’s Quartet. These four data sets all have the same statistical measures when considered as a linear regression, but the visual plots quickly illustrate their differences. In some ways, Anscombe’s argument perfectly reinforces Lippmann’s argument from five decades before: it’s not precisely problematic to  have a mental image of something; but problems arise when the “picture in your head” does not match the picture in reality.

As Anscombe argues, “in practice, we do not know that the theoretical description [linear regression] is correct, we should generally suspect that it is not, and we cannot therefore heave a sigh of relief when the regression calculation has been made, knowing that statistical justice has been done.”

Running a linear regression is not enough. The results of a linear regression are only meaningful if the data actually fit a linear model. The best and fastest way to check this is to actually observe the data; to visualize it to see if it fits the “picture in your head” of linear regression.

While Anscombe had to argue for the value of visualizing data in 1973, the practice has now become a robust and growing field. With the rise of data journalism, numerous academic conferences, and a growing focus on visualization as storytelling, even a quiet year for visualization – such as 2014 – was not a “bad year for information visualization” according to Robert Kosara, Senior Research Scientist at Tableau Software.

And Kosara finds even more hope for the future. With emerging technologies and a renewed academic focus on developing theory, Kosara writes, “I think 2015 and beyond will be even better.”

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The Bridge Alliance Presents “Moving America Forward”

updraft_logo_borderThe Bridge Alliance, an NCDD 2016 All-Star Sponsor, is hosting a free event in Washington DC this Thursday, September 15th exploring many of the same issues we will tackle together in Boston this October.

Moving America Forward, co-sponsored by the Bridge Alliance and Updraft America (an art installation to be unveiled alongside the event featuring 10,718 paper airplanes symbolizing a desire to rise above partisan politics), will feature a panel discussion on How To Bridge the Partisan Divide. 

Moderated by author and journalist, Cokie Roberts, and featuring members of the Bridge Alliance, the panel will “present alternatives to the partisan narrative that permeates the political process and there will be presentations by organizations representing a cross-spectrum of civic engagement and collaborative problem-solving that is already present across America”.

The event is free but requires an RSVP and will be held at the American University Museum at the Katzen Arts Center (4400 Massachusetts Avenue Northwest, Washington, DC) beginning at 7:00 pm.  Visit the Updraft America Reception page on Eventbrite to learn more and sign up!

Architecture of the Christian Science Center Plaza

For the last year, I’ve been working in a building on the Christian Science Center Plaza in Boston. I get a lot of questions about this building and the plaza’s architecture, but I never knew the answers. So – I set out to find out.

The plaza is home to the Mother Church of The First Church of Christ, Scientist – more commonly known as Christian Scientists. The broad topic of Christian Science is too much to cover in this post, the church was founded by Mary Baker Eddy in 1866 when, as their website describes, a critical injury caused her to understand her faith in a new way.

The oldest building on the plaza is the original Mother Church. The Romanesque Revival-style building was built in 1894 and was followed in 1906 by the Mother Church Extension, arguably one of the most beautiful buildings in Boston.

The building I work in, the Brutalist-style Administration Building tower, constructed in 1972 and now leased to office and academic tenants, is not.

The whole complex was designated a Boston Landmark in 2011.

The Boston Landmarks Commission, which made that designation, was kind enough to release a detailed public report on the features that make the plaza a notable landmark.

The complex contains six buildings – three original buildings, constructed in 1894, 1906, and 1937; and three newer buildings, constructed in the late 20th century along with the plaza that unifies them all.

The 1906 Mother Church Extension is perhaps the most interesting architecturally, described by the Commission as a “cathedral-scale, Byzantine and Renaissance Revival-style church.”

According to the Commission, the building I work in measures “approximately 183 feet long by 86 feet wide” and is “a 26-story office building, with an additional story below ground. The structure rises 355 feet from a rectangular footprint.”

Perhaps the most striking feature of the plaza is the Reflecting Pool, constructed during the 1970s expansion. The Reflecting Pool “measures approximately 690 feet long by 100 feet wide by 26 inches deep, bordered by an infinity edge of curved, polished Minnesota red granite.” Interestingly:

The Reflecting Pool was designed to be functional as well as aesthetic. Although the initial intent was that the Reflecting Pool also serve as the cooling system for the complex, it seems that this function was never implemented with any success. Based on early memos, correspondence, and discussions with facilities staff, it appears that some cooling system use was tried for a portion of one early season and then discontinued as impractical. When the cooling towers were installed at the fifth floor of the Publishing House Building in the early 1970s, the Reflecting Pool water connections for HVAC cooling were eliminated.

 

 

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join us at the National Conference on Citizenship, Oct 13-14

The National Conference on Citizenship is always an important gathering of Americans who strive to improve our nation’s civic life. This year, the Tisch College of Civic Life at Tufts University is an equal partner in sponsoring and planning the conference. It will be highly interactive and will focus on issues of diversity, equity, and inclusion. I urge allies and colleagues to join us there. The official invitation follows:

Are you concerned about civic life in America?  Are you frustrated by fractured communities, divisive politics, and processes that exclude many of our people?  Do you feel we can do better?  Do you have solutions you want to share with others?

Then join fellow citizens, government leaders, and innovative entrepreneurs who are working to design and support engaged and resilient communities at the 2016 Annual Conference on Citizenship in Washington, DC.

The 2016 conference is Co-hosted by the Jonathan M. Tisch College of Civic Life at Tufts University and will specifically focus on issues of diversity, equity, and inclusion in civic life. Unless we make progress on these issues, we cannot move our country forward. 

Click here to view the agenda at-a-glance.

The 2016 conference will be highly interactive. Participants will help shape the agenda for civic renewal in America and will leave with contacts and practical ideas to strengthen their own work. There will be opportunities to address unresolved and contested issues in civic life.

The National Conference on Citizenship draws practitioners in fields like; democracy and political participation, service, civic education, community development, community organizing, public deliberation, health and wellness, youth development and workforce development, public arts and humanities, collaborative governance and work with government agencies, civic technology, and social entrepreneurship, and people from other fields interested in improving America’s civic life.

Please join us for this important convening and invite other colleagues whose voices need to be heard. Register today!

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