Introduction
What's the Matter with America?
The poorest county in America isn't in Appalachia or the Deep South. It is on the Great Plains, a region of struggling ranchers and dying farm towns, and in the election of 2000 the Republican candidate for president, George W. Bush, carried it by a majority of greater than 80 percent.1
This puzzled me when I first read about it, as it puzzles many of the people I know. For us it is the Democrats that are the party of workers, of the poor, of the weak and the victimized. Understanding this, we think, is basic; it is part of the ABCs of adulthood. When I told a friend of mine about that impoverished High Plains county so enamored of President Bush, she was perplexed. "How can anyone who has ever worked for someone else vote Republican?" she asked. How could so many people get it so wrong?
Her question is apt; it is, in many ways, the preeminent question of our times. People getting their fundamental interests wrong is what American political life is all about. This species of derangement is the bedrock of our civic order; it is the foundation on which all else rests. This derangement has put the Republicans in charge of all three branches of government; it has elected presidents, senators, governors; it shifts the Democrats to the right and then impeaches Bill Clinton just for fun.
If you earn over $300,000 a year, you owe a great deal to this derangement. Raise a glass sometime to those indigent High Plains Republicans as you contemplate your good fortune: It is thanks to their self-denying votes that you are no longer burdened by the estate tax, or troublesome labor unions, or meddling banking regulators. Thanks to the allegiance of these sons and daughters of toil, you have escaped what your affluent forebears used to call "confiscatory" income tax levels. It is thanks to them that you were able to buy two Rolexes this year instead of one and get that Segway with the special gold trim.
Or perhaps you are one of those many, many millions of average-income Americans who see nothing deranged about this at all. For you this picture of hard-times conservatism makes perfect sense, and it is the opposite phenomenon—working-class people who insist on voting for liberals—that strikes you as an indecipherable puzzlement. Maybe you see it the way the bumper sticker I spotted at a Kansas City gun show puts it: "A working person that supports Democrats is like a chicken that supports Col. Sanders!"
Maybe you were one of those who stood up for America way back in 1968, sick of hearing those rich kids in beads bad-mouth the country every night on TV. Maybe you knew exactly what Richard Nixon meant when he talked about the "silent majority," the people whose hard work was rewarded with constant insults from the network news, the Hollywood movies, and the know-it-all college professors, none of them interested in anything you had to say. Or maybe it was the liberal judges who got you mad as hell, casually rewriting the laws of your state according to some daft idea they had picked up at a cocktail party, or ordering your town to shoulder some billion-dollar desegregation scheme that they had dreamed up on their own, or turning criminals loose to prey on the hardworking and the industrious. Or perhaps it was the drive for gun control, which was obviously directed toward the same end of disarming and ultimately disempowering people like you.
Maybe Ronald Reagan pulled you into the conservative swirl, the way he talked about that sunshiny, Glenn Miller America you remembered from the time before the world went to hell. Or maybe Rush Limbaugh won you over, with his daily beatdown of the arrogant and the self-important. Or maybe you were pushed; maybe Bill Clinton made a Republican out of you with his patently phony "compassion" and his obvious contempt for average, non-Ivy Americans, the ones he had the nerve to order into combat even though he himself took the coward's way out when his turn came.
Nearly everyone has a conversion story they can tell: how their dad had been a union steelworker and a stalwart Democrat, but how all their brothers and sisters started voting Republican; or how their cousin gave up on Methodism and started going to the Pentecostal church out on the edge of town; or how they themselves just got so sick of being scolded for eating meat or for wearing clothes emblazoned with the State U's Indian mascot that one day Fox News started to seem "fair and balanced" to them after all.
Take the family of a friend of mine, a guy who came from one of those midwestern cities that sociologists used to descend upon periodically because it was supposed to be so "typical." It was a middling-sized industrial burg where they made machine tools, auto parts, and so forth. When Reagan took office in 1981, more than half the working population of the city was employed in factories, and most of them were union members. The ethos of the place was working-class, and the city was prosperous, tidy, and liberal, in the old sense of the word.
My friend's dad was a teacher in the local public schools, a loyal member of the teachers' union, and a more dedicated liberal than most: not only had he been a staunch supporter of George McGovern, but in the 1980 Democratic primary he had voted for Barbara Jordan, the black U.S. Representative from Texas. My friend, meanwhile, was in those days a high school Republican, a Reagan youth who fancied Adam Smith ties and savored the writing of William F. Buckley. The dad would listen to the son spout off about Milton Friedman and the godliness of free-market capitalism, and he would just shake his head. Someday, kid, you'll know what a jerk you are.
It was the dad, though, who was eventually converted. These days he votes for the farthest-right Republicans he can find on the ballot. The particular issue that brought him over was abortion. A devout Catholic, my friend's dad was persuaded in the early nineties that the sanctity of the fetus outweighed all of his other concerns, and from there he gradually accepted the whole pantheon of conservative devil-figures: the elite media and the American Civil Liberties Union, contemptuous of our values; the la-di-da feminists; the idea that Christians are vilely persecuted—right here in the U.S. of A. It doesn't even bother him, really, when his new hero Bill O'Reilly blasts the teachers' union as a group that "does not love America."
His superaverage midwestern town, meanwhile, has followed the same trajectory. Even as Republican economic policy laid waste to the city's industries, unions, and neighborhoods, the townsfolk responded by lashing out on cultural issues, eventually winding up with a hard-right Republican congressman, a born-again Christian who campaigned largely on an anti-abortion platform. Today the city looks like a miniature Detroit. And with every bit of economic bad news it seems to get more bitter, more cynical, and more conservative still.
This derangement is the signature expression of the Great Backlash, a style of conservatism that first came snarling onto the national stage in response to the partying and protests of the late sixties. While earlier forms of conservatism emphasized fiscal sobriety, the backlash mobilizes voters with explosive social issues—summoning public outrage over everything from busing to un-Christian art—which it then marries to pro-business economic policies. Cultural anger is marshaled to achieve economic ends. And it is these economic achievements—not the forgettable skirmishes of the never-ending culture wars—that are the movement's greatest monuments. The backlash is what has made possible the international free-market consensus of recent years, with all the privatization, deregulation, and deunionization that are its components. Backlash ensures that Republicans will continue to be returned to office even when their free-market miracles fail and their libertarian schemes don't deliver and their "New Economy" collapses. It makes possible the policy pushers' fantasies of "globalization" and a free-trade empire that are foisted upon the rest of the world with such self-assurance. Because some artist decides to shock the hicks by dunking Jesus in urine, the entire planet must remake itself along the lines preferred by the Republican Party, U.S.A.
The Great Backlash has made the laissez-faire revival possible, but this does not mean that it speaks to us in the manner of the capitalists of old, invoking the divine right of money or demanding that the lowly learn their place in the great chain of being. On the contrary; the backlash imagines itself as a foe of the elite, as the voice of the unfairly persecuted, as a righteous protest of the people on history's receiving end. That its champions today control all three branches of government matters not a whit. That its greatest beneficiaries are the wealthiest people on the planet does not give it pause.
In fact, backlash leaders systematically downplay the politics of economics. The movement's basic premise is that culture outweighs economics as a matter of public concern—that Values Matter Most, as one backlash title has it. On those grounds it rallies citizens who would once have been reliable partisans of the New Deal to the standard of conservatism.2 Old-fashioned values may count when conservatives appear on the stump, but once conservatives are in office the only old-fashioned situation they care to revive is an economic regimen of low wages and lax regulations. Over the last three decades they have smashed the welfare state, reduced the tax burden on corporations and the wealthy, and generally facilitated the country's return to a nineteenth-century pattern of wealth distribution. Thus the primary contradiction of the backlash: it is a working-class movement that has done incalculable, historic harm to working-class people.
The leaders of the backlash may talk Christ, but they walk corporate. Values may "matter most" to voters, but they always take a backseat to the needs of money once the elections are won. This is a basic earmark of the phenomenon, absolutely consistent across its decades-long history. Abortion is never halted. Affirmative action is never abolished. The culture industry is never forced to clean up its act. Even the greatest culture warrior of them all was a notorious cop-out once it came time to deliver. "Reagan made himself the champion of ‘traditional values,' but there is no evidence he regarded their restoration as a high priority," wrote Christopher Lasch, one of the most astute analysts of the backlash sensibility. "What he really cared about was the revival of the unregulated capitalism of the twenties: the repeal of the New Deal."3
This is vexing for observers, and one might expect it to vex the movement's true believers even more. Their grandstanding leaders never deliver, their fury mounts and mounts, and nevertheless they turn out every two years to return their right-wing heroes to office for a second, a third, a twentieth try. The trick never ages; the illusion never wears off. Vote to stop abortion; receive a rollback in capital gains taxes. Vote to make our country strong again; receive deindustrialization. Vote to screw those politically correct college professors; receive electricity deregulation. Vote to get government off our backs; receive conglomeration and monopoly everywhere from media to meatpacking. Vote to stand tall against terrorists; receive Social Security privatization. Vote to strike a blow against elitism; receive a social order in which wealth is more concentrated than ever before in our lifetimes, in which workers have been stripped of power and CEOs are rewarded in a manner beyond imagining.
Backlash theorists, as we shall see, imagine countless conspiracies in which the wealthy, powerful, and well connected—the liberal media, the atheistic scientists, the obnoxious eastern elite—pull the strings and make the puppets dance. And yet the backlash itself has been a political trap so devastating to the interests of Middle America that even the most diabolical of string-pullers would have had trouble dreaming it up. Here, after all, is a rebellion against "the establishment" that has wound up abolishing the tax on inherited estates. Here is a movement whose response to the power structure is to make the rich even richer; whose answer to the inexorable degradation of working-class life is to lash out angrily at labor unions and liberal workplace-safety programs; whose solution to the rise of ignorance in America is to pull the rug out from under public education.
Like a French Revolution in reverse—one in which the sans-culottes pour down the streets demanding more power for the aristocracy—the backlash pushes the spectrum of the acceptable to the right, to the right, farther to the right. It may never bring prayer back to the schools, but it has rescued all manner of right-wing economic nostrums from history's dustbin. Having rolled back the landmark economic reforms of the sixties (the war on poverty) and those of the thirties (labor law, agricultural price supports, banking regulation), its leaders now turn their guns
on the accomplishments of the earliest years of progressivism (Woodrow Wilson's estate tax; Theodore Roosevelt's antitrust measures). With a little more effort, the backlash may well repeal the entire twentieth century.4
As a formula for holding together a dominant political coalition, the backlash seems so improbable and so self-contradictory that liberal observers often have trouble believing it is actually happening. By all rights, they figure, these two groups—business and blue-collar—should be at each other's throats. For the Republican Party to present itself as the champion of working-class America strikes liberals as such an egregious denial of political reality that they dismiss the whole phenomenon, refusing to take it seriously. The Great Backlash, they believe, is nothing but crypto-racism, or a disease of the elderly, or the random gripings of religious rednecks, or the protests of "angry white men" feeling left behind by history.
But to understand the backlash in this way is to miss its power as an idea and its broad popular vitality. It keeps coming despite everything, a plague of bitterness capable of spreading from the old to the young, from Protestant fundamentalists to Catholics and Jews, and from the angry white man to every demographic shading imaginable.
It matters not at all that the forces that triggered the original "silent majority" back in Nixon's day have long since disappeared; the backlash roars on undiminished, its rage carrying easily across the decades. The confident liberals who led America in those days are a dying species. The New Left, with its gleeful obscenities and contempt for the flag, is extinct altogether. The whole "affluent society," with its paternalistic corporations and powerful labor unions, fades farther into the ether with each passing year. But the backlash endures. It continues to dream its terrifying dreams of national decline, epic lawlessness, and betrayal at the top regardless of what is actually going on in the world.
Along the way what was once genuine and grassroots and even "populist" about the backlash phenomenon has been transformed into a stimulus-response melodrama with a plot as formulaic as an episode of The O'Reilly Factor and with results as predictable—and as profitable—as Coca-Cola advertising. In one end you feed an item about, say, the menace of gay marriage, and at the other end you generate, almost mechanically, an uptick of middle-American indignation, angry letters to the editor, an electoral harvest of the most gratifying sort.
My aim is to examine the backlash from top to bottom—its theorists, its elected officials, and its foot soldiers—and to understand the species of derangement that has brought so many ordinary people to such a self-damaging political extreme. I will do so by focusing on a place where the political shift has been dramatic: my home state of Kansas, a reliable hotbed of leftist reform movements a hundred years ago that today ranks among the nation's most eager audiences for bearers of backlash buncombe. The state's story, like the long history of the backlash itself, is not one that will reassure the optimistic or silence the cynical. And yet if we are to understand the forces that have pulled us so far to the right, it is to Kansas that we must turn our attention. The high priests of conservatism like to comfort themselves by insisting that it is the free market, that wise and benevolent god, that has ordained all the economic measures they have pressed on America and the world over the last few decades. But in truth it is the carefully cultivated derangement of places like Kansas that has propelled their movement along. It is culture war that gets the goods.
From the air-conditioned heights of a suburban office complex this may look like a new age of reason, with the Web sites singing each to each, with a mall down the way that every week has miraculously anticipated our subtly shifting tastes, with a global economy whose rich rewards just keep flowing, and with a long parade of rust-free Infinitis purring down the streets of beautifully manicured planned communities. But on closer inspection the country seems more like a panorama of madness and delusion worthy of Hieronymous Bosch: of sturdy blue-collar patriots reciting the Pledge while they strangle their own life chances; of small farmers proudly voting themselves off the land; of devoted family men carefully seeing to it that their children will never be able to afford college or proper health care; of working-class guys in midwestern cities cheering as they deliver up a landslide for a candidate whose policies will end their way of life, will transform their region into a "rust belt," will strike people like them blows from which they will never recover.
Copyright © 2006 Thomas Frank
