A friend of mine, an old-fashioned and very capable scholar, views analogies as the first step on the road to perdition—and, even worse, to political science. These days, he is right to scowl more than ever, because on top of watching Donald Trump trash precedent and common decency, launch initiatives that are likely unconstitutional, and behave vindictively and erratically, we also have to deal with a wave of ill-conceived analogies.
Even sober writers who know that the argument ad Hitlerum is always problematic are now using it. Or they invoke Benito Mussolini, or Viktor Orbán, or Hugo Chavez, or any of a number of other thuggish saboteurs and wreckers of democracy to help explain the current American moment. The words fascism and fascistic appear regularly. It is all terribly misplaced.
Take the word fascism, properly applied to Franco’s Spain or Mussolini’s Italy, and to some extent beyond. The fasces were the bundles of rods carried by Roman lictors: symbols of punishment and magisterial authority, but in modern times also of a tightly unified society controlled from above, and organized in corporate form. The desire of totalitarians everywhere is to achieve harmonization, with all of society marching in military cadence under the guidance of an omnipresent government.
But the Trump administration is more interested in blowing up the state than in extending its power. Its ideologues, such as they are, are reacting to what they think of as government overreach. They will abuse executive power to do it, but they want to eliminate bureaucracy, not grow it.
Trump himself is not Mussolini, or Hitler, or Orbán—two of them soldiers with creditable war records, the third an activist against a dying Communist regime. Trump was a draft dodger by choice and a grifter by trade, and more important, he does not read. Unlike others in his orbit, he does not have ideas so much as impulses, whims, and resentments. He is, to be sure, cruel and malicious, but unlike the others, has no real governing vision.
Nor is the United States like other countries in which democracy has perished. America has nearly a quarter millennium of legitimate self-government under its belt, unlike, say, Weimar Germany, which never had a majority coalition of parties that favored democracy. The U.S. has not experienced in recent years anything like the slaughter of World War I, the murderous chaos of post–World War I Europe, or half a century under the Soviet boot. It is a continental empire, as the Founders called it, and they argued—correctly—that its physical vastness, the diversity of its population, and the multilayered nature of its government would form unequaled (if never impregnable) obstacles to the mob rule or the despotisms experienced by city-states. It is not only much older than the democracies that failed or faltered in Germany, Italy, and Hungary, but nearly an order of magnitude larger in physical extent.
MAGA ideology is itself difficult to define—it lacks a poet like Gabriele d’Annunzio or a propagandist like Alfred Rosenberg to explain it to the masses. In fact, it reflects disparate and divergent tendencies, including the divisions between Silicon Valley techno-futurists and old-fashioned nativists, libertarians and pro-lifers, isolationists and those who look to confront China. In some respects it is ugly indeed, but unlike the ethno-nationalist movements of the right, the MAGA movement has grown more racially diverse over time (although there are racists in it and Trump is perfectly willing to exploit racist tropes), and it is more hostile toward government than eager to expand it.
Nor is it anti-Semitic—just the reverse, in fact. The Jews are the proverbial canaries in the coal mine of Western civilization, and the undeniable truth is that MAGA is not only pro-Israel but anti-anti-Semitic, and sometimes fervently so. For Jews (like myself) and philo-Semites who despise Trump and Trumpism, that is a jarring thing to admit. But if you cannot handle cognitive dissonance, you cannot think clearly about politics.
Analogies have their place, although they are most useful as a means of sharpening our understanding of what is different about the past (and the past is always different) rather than purporting to explain the present or predict the future. Sometimes, analogies help us ask the right questions as well.
But for the most part, they are a distraction. Trump and Trumpism, the servility of the Republican Party, and the flight from a values-informed foreign policy are all thoroughly American phenomena, and need to be understood in that way. History can help us see not so much where we are going as how we got here, and the nature and magnitude of the political challenges we face.
Some Democratic politicians, such as Representative Richie Torres of New York, understand this, which is why they are using the moment to reflect on how their party lost the working class rather than to bleat in unremitting outrage. But there is much more to be done. How did the presidency end up with such excessive powers vis-à-vis Congress and the judiciary? Why have so many Americans come to mistrust the government’s expertise and its ability to serve them well? What led them to put in office for a second time an odious and erratic felon? The answers will not be found merely in excoriating one administration or two. These problems have been long in gestation, and only by acknowledging that can we reckon with them.
The despicable parts of the Trump enterprise are best understood in an American context, too—not through the framework of Mussolini’s goons administering castor oil to intellectuals, but rather through the cruelties of Andrew Jackson, America’s ur-populist, who presided over the Trail of Tears. Or think of the Palmer raids in 1919 and 1920, the FBI snooping on Martin Luther King Jr. (among others, to the fascination of the Kennedy administration), loyalty oaths, Ku Klux Klan marches, the incarceration of Japanese Americans during World War II—all of these help illustrate how America has gone astray in the past.
The personalities that so many find alarming in the Trump administration are best understood not as native variants of Martin Bormann and Nicolás Maduro, but as authentically American demagogues in the mold of Huey Long and Father Coughlin, not to mention business geniuses with wild and reprehensible ideas, such as Robert McCormick and Henry Ford. Indeed, it is only by seeing Trump’s subordinates and henchmen in their American context—in a land that has produced its share of racketeers, bullies, and thugs—that one can understand them at all.
For thoughtful patriots, the Trump moment needs also to be a reckoning with American history. We must come to accept that we are the country that was born with, and in some cases even embraced, the curse of slavery, but also with the principles that ultimately undermined it and which inspired the self-sacrifice of heroes who destroyed it. We despoiled much of our fabulous birthright of natural resources and beauty but also preserved huge swaths of it by creating the greatest national-park system in the world. We have supported dictators, and we have liberated nations. We produced Aaron Burr and George Washington, Preston Brooks and Abraham Lincoln, Donald Trump and John McCain. Historical analogies cause us to stare out the window, when what we really need to do is look in the mirror.
The post America Needs a Mirror, Not a Window appeared first on The Atlantic.
