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The chimera of anti-politics

Anti-politics is in the air. There is a prevalent feeling in many societies that politicians are up to no good, that establishment politics are at best irrelevant and at worst corrupt and power-hungry, and that the centralization of power in national parliaments and governments denies the public a voice. Larger organizations fare even worse, with the European Union’s ostensible detachment from and imperviousness to the real concerns of its citizens now its most-trumpeted feature. Discontent and anxiety build up pressure that erupts in the streets from time to time, whether in Takhrir Square or Tottenham. The Scots rail against a mysterious entity called Westminster; UKIP rides on the crest of what it terms patriotism (and others term typical European populism) intimating, as Matthew Goodwin has pointed out in the Guardian, that Nigel Farage “will lead his followers through a chain of events that will determine the destiny of his modern revolt against Westminster.”

At the height of the media interest in Wootton Bassett, when the frequent corteges of British soldiers who were killed in Afghanistan wended their way through the high street while the townspeople stood in silence, its organizers claimed that it was a spontaneous and apolitical display of respect. “There are no politics here,” stated the local MP. Those involved held that the national stratum of politicians was superfluous to the authentic feeling of solidarity that could solely be generated at the grass roots. A clear resistance emerged to national politics trying to monopolize the mourning that only a town at England’s heart could convey.

Academics have been drawn in to the same phenomenon. A new Anti-politics and Depoliticization Specialist Group has been set up by the Political Studies Association in the UK dedicated, as it describes itself, to “providing a forum for researchers examining those processes throughout society that seem to have marginalized normative political debates, taken power away from elected politicians and fostered an air of disengagement, disaffection and disinterest in politics.” The term “politics” and what it apparently stands for is undoubtedly suffering from a serious reputational problem.

Tottenham Riots, by Beacon Radio. CC-BY-SA-2.0 via Flickr.
Tottenham Riots, by Beacon Radio. CC-BY-SA-2.0 via Flickr.

But all that is based on a misunderstanding of politics. Political activity and thinking isn’t something that happens in remote places and institutions outside the experience of everyday life. It is ubiquitous, rooted in human intercourse at every level. It is not merely an elite activity but one that every one of us engages in consciously or unconsciously in our relations with others: commanding, pleading, negotiating, arguing, agreeing, refusing, or resisting. There is a tendency to insist on politics being mainly about one thing: power, dissent, consensus, oppression, rupture, conciliation, decision-making, the public domain, are some of the competing contenders. But politics is about them all, albeit in different combinations.

It concerns ranking group priorities in terms of urgency or importance—whether the group is a family, a sports club, or a municipality. It concerns attempts to achieve finality in human affairs, attempts always doomed to fail yet epitomised in language that refers to victory, authority, sovereignty, rights, order, persuasion—whether on winning or losing sides of political struggle. That ranges from a constitutional ruling to the exasperated parent trying to end an argument with a “because I say so.” It concerns order and disorder in human gatherings, whether parliaments, trade union meetings, classrooms, bus queues, or terrorist attacks—all have a political dimension alongside their other aspects. That gives the lie to a demonstration being anti-political, when its ends are reform, revolution, or the expression of disillusionment. It concerns devising plans and weaving visions for collectivities. It concerns the multiple languages of support and withholding support that we engage in with reference to others, from loyalty and allegiance through obligation to commitment and trust. And it is manifested through conservative, progressive, or reactionary tendencies that the human personality exhibits.

When those involved in the Wootton Bassett corteges claimed to be non-political, they overlooked their organizational role in making certain that every detail of the ceremony was in place. They elided the expression of national loyalty that those homages clearly entailed. They glossed over the tension between political centre and periphery that marked an asymmetry of power and voice. They assumed, without recognizing, the prioritizing of a particular group of the dead – those that fell in battle.

People everywhere engage in political practices, but they do so in different intensities. It makes no more sense to suggest that we are non-political than to suggest that we are non-psychological. Nor does anti-politics ring true, because political disengagement is still a political act: sometimes vociferously so, sometimes seeking shelter in smaller circles of political conduct. Alongside political philosophy and the history of political thought, social scientists need to explore the features of thinking politically as typical and normal features of human life. Those patterns are always with us, though their cultural forms will vary considerably across and within societies. Being anti-establishment, anti-government, anti-sleaze, even anti-state are themselves powerful political statements, never anti-politics.

Headline image credit: Westminster, by “Stròlic Furlàn” – Davide Gabino. CC-BY-SA-2.0 via Flickr.

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