On Finn Murphy’s “The Long Haul” and our dying towns

On Finn Murphy’s “The Long Haul” and our dying towns

In Jason Shiga’s Empire State, the protagonist decides he will “see America” by traveling from Oakland, CA to New York City on a bus.  Everyone derides the plan as foolish – he’ll see only the great big slab of I-80 and some gas stations – but, because he’d kept his plan secret to surprise a friend, nobody warns him until it’s too late.

Professional movers, however, take occasional breaks from the highway to navigate their trucks down treacherous suburban streets.  It’s those excursions into the world where people actually live that lets movers understand America.  Crisp descriptions of those excursions make Finn Murphy’s The Long Haul: A Trucker’s Tales of Life on the Road a charming read.

Murphy’s experience criss-crossing the United States has also give him a sharp perspective on our economy.  His political analysis is both more accurate and more concise than what’s been written by most academic researchers:

9780393608717_p0_v2_s192x300.jpgThe next day I picked up I-94 west and stopped for the night in Ann Arbor.  In college towns – like Chapel Hill, Boulder, Iowa City, Missoula, Austin, Madison, and Oxford, Mississippi, to name a few – all of a sudden, instead of unemployment, meth labs, and poverty, there are real jobs. As far as I can figure, the only places left in America that can boast of vibrant downtowns are college towns and high-end tourist towns.  In the rest of the country the downtowns were hollowed out when nobody was looking.  You might think it’s only your town that’s been ruined by sprawl, but it’s happened everywhere.  You’ve got the new CVS, the Walmart, the Home Depot on the fringes, while the old downtown is either empty or the buildings have a Goodwill store, an immigration law office, and an “antiques” store, meaning junk.  The chains on the outskirts provide the nine-dollar-an-hour jobs and wire the day’s receipts to Bentonville or New York every night.

I hate it personally, but we deserved what we got.  We wanted the eight-dollar sneakers and the forty-five-cent tube socks.  We didn’t consider that maybe it’d be a better bargain to pay twenty dollars for sneakers and buy them from the neighbor who owns the shoe store downtown and stocks sneakers made in Maine.

It’s too late now.  The game’s been won by companies who don’t give two shits about community character or decent jobs.  Congratufuckinglations, America!  We did the deal.  Now we’ve got an unlimited supply of cheap commodities and unhealthy food and crumbling downtowns, no sense of place, and a permanent underclass.

If a tourist poster of America were made with some verisimilitude, it would show a Subway franchise inside a convenience-store gas station with an underpaid immigrant mopping the floor and a street person at the traffic light holding a cardboard sign that reads ANYTHING HELPS.

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Most of The Long Haul is more chipper than the passage I’ve excerpted above – Murphy discusses how he chose his career, the basic principles of long-haul driving and packing other people’s belongings, the zen of hard manual labor, and what it meant to finally let go of his own anger and enjoy his time on this planet.  Both K and I loved the book.

But I wanted to share the passage above.  I’ve written previously about common misconceptions regarding “free-market capitalism” – a quick summary being that although the phrase “free-market capitalism” is used so commonly that most people sense intuitively what it means, it doesn’t actually mean anything.  To have a market, it cannot be free.  (This idea is explained succinctly in the beginning of Robert Reich’s Saving Capitalism – you can read an excerpt in the essay linked above.)

As a handful of business owners and CEO destroy the social fabric of the United States, they depend upon government intervention to help them do it.  They need the government to enforce payment on certain types of contracts, but not others.  They need the government to prevent certain actions that lower others’ property values – I’ll be punished if I set fire to your building – but not others – I won’t be punished if I dump so much poison that your neighboring property becomes un-usable.

Our country’s particular set of rules & regulations have allowed a small number of people to accomplish what used to be the work of many.  Instead of a factory with 100 human workers, a foreman oversees 10 robots.  The foreman gets paid more than the prior workers, but most of their salary now goes to the factory owner.  And those 100 people who would have worked in the factory are mired in despair.  Some get service jobs.  Others take drugs.  We get the “unemployment, meth labs, and poverty” that Murphy described.

And even the relative prosperity of the main street in college towns is fragile.  In Bloomington we have several blocks with bookstores, comic shops, restaurants, bars, a public library, banks, clothing boutiques and smokeshops and the like.  But in the past few weeks, an escalating conflict between the police and people without houses has kept shoppers away from the downtown.

Herald Times front page
A recent front page from the local newspaper.

Indiana is in many ways a heartless state, so our little town is one of the few places where people in need can receive services.  Bloomington always has more poverty than you might expect for a city of just 100,000.  Of late, Bloomington is also a destination city for drug use: between the heroin cut with fentanyl and the wide variety of supposed THC analogs sold as “spice,” the ambulances have been responding to upwards of ten overdoses per day.

In jail the other day, T. told me,

“It’s getting to the point where heroin and meth are easier to find than pot.  When I got out of prison, I was three years clean, and I thought I was gonna make it … but I was walking by the Taco Bell and somebody handed me a rig, all loaded up and ready to go.”

G. said,

“It’s really hard to avoid it now.  It’s spread to places you really wouldn’t expect.  Like I remember ten years ago, the whole middle class crowd was doing the usual, some pot, some psychedelics, you know.  But now people from those circles, they’re shooting meth, they’re using H.”

T. said,

“You talk to somebody, they’re like, yeah, I got it all, what you need, what you need.  But you ask for pot, they’re like, naw, I don’t know where to get that.”

J. said,

“Okay, okay, these overdoses, you know?  Trust me, I’m a real spice-head, I smoke a lot of that shit, and these overdoses, they’re all just people, they don’t know how to handle it.  You can’t just jump in, you know, and smoke like I smoke.”

I asked him, “If pot were legal, would you smoke it.”

“Hell yeah I’d smoke pot.”

“No no, sorry, I mean, if pot were legal, would you smoke spice?”

The guys all laughed.  “Nobody would touch that shit.”

And yet.  In our town, now, people with all their belongings line main street.  The hospital spends some thirty thousand dollars a day sending the ambulance there for overdoses.  The cops hold their roll call several times a day in the public park where unhoused people used to sleep.  Occasionally a dozen or so people will be hauled into jail: they lose all their possessions.

And people who had been spending money at the little shops feel afraid to go downtown.  The places are all losing money … and when the money goes, compassion starts fading too.

It doesn’t take much for even a college town to become the post-apocalyptic husk that Murphy has seen spread all over our country.  Which is sad, especially since it wouldn’t take that much to help people – our most dire need is a guaranteed basic income, probably coupled to a public works program.  Instead we’ve settled for rampant inequality.  But harms that start elsewhere won’t stay elsewhere.

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post-script: in the time between when this essay was written & when it was posted, the crowds of unhoused people have disappeared from Bloomington’s main street.  And, two blocks away, the 280-bed county jail has had over 320 people locked inside for weeks.  Somehow, this doesn’t seem like a long-term solution.

On free-market capitalism, political spending, and Jane Mayer’s ‘Dark Money.’

On free-market capitalism, political spending, and Jane Mayer’s ‘Dark Money.’

So-called libertarian economic philosophy — which has been having a larger and larger influence on mainstream politics over the past few decades — doesn’t make sense.  Which is too bad.  I like the basic ideas behind capitalism.

And I love liberty.

But there are major logical inconsistencies in the popular conception of free market capitalism.

Economist Robert Reich recently published Saving Capitalism to address some of these misconceptions.  In the first few pages of his book, he dismisses the distinction between free markets and government intervention:

Reich_SavingCapitalism_Book_v3The question typically left to debate is how much intervention is warranted.  Conservatives want a smaller government and less intervention; liberals want a larger and more activist government.  This has become the interminable debate, the bone of contention that splits left from right in America and in much of the rest of the capitalist world.

But the prevailing view, as well as the debate it has spawned, is utterly false.  There can be no “free market” without government.  The “free market” does not exist in the wilds beyond the reach of civilization.  Competition in the wild is a contest for survival in which the largest and strongest typically win.  Civilization, by contrast, is defined by rules; rules create markets, and governments generate the rules.

A market — any market — requires that government make and enforce the rules of the game.  In most modern democracies, such rules emanate from legislatures, administrative agencies, and courts.  Government doesn’t “intrude” on the “free market.”  It creates the market.

Some would have you believe that, in a world of free-market capitalism, producers would extract oil from the ground however they want, process it however they want, sell it to whomever they want, keep the entirety of their spoils, then spend that money however they want.

This is, sadly, not what would happen in a world free of government intervention.

Instead, roving warlords would conquer the oil reserves.  Or the refinery.  There would be no money, so oil would have to be bartered for other goods.  But someone bringing huge quantities of oil to the market would likely be murdered, their possessions stolen.  It would be difficult to maintain inequality as extreme as we have in the contemporary United States, because the wealthy would pay huge sums to employ bodyguards.  Greater concentrations of wealth would lure greater extremes of violence.

But this is not the world that self-proclaimed libertarians envision.  Instead they support rules that favor the already wealthy; they claim that the peculiar set of rules they favor is free-market capitalism.  It is not.

This contrast is lucidly described in a passage from Matthew Desmond’s Evicted.  He focuses on the housing rental market, but his analysis applies equally well to many realms of our economy:

unnamed (3)Those who profit from the current situation — and those indifferent to it — will say that the housing market should be left alone to regulate itself.  They don’t really mean that.  Exploitation within the housing market relies on government support.  It is the government that legitimizes and defends landlords’ right to charge as much as they want; that subsidizes the construction of high-end apartments, bidding up rents and leaving the poor with even fewer options; that pays landlords when a family cannot, through onetime or ongoing housing assistance; that forcibly removes a family at landlords’ request by dispatching armed law enforcement officers; and that records and publicizes evictions, as a service to landlords and debt collection agencies.  Just as the police and the prison have worked to triage the ill effects of rising joblessness in the inner city (like social unrest or the growth of the underground economy), civil courts, sheriff deputies, and homeless shelters manage the fallout of rising housing costs among the urban poor and the privatization of the low-income housing market.

Without government intervention, the plight of the urban poor would not be nearly so miserable as it is today.  Landlords could not stake claims to huge numbers of properties throughout a city, because the impoverished would simply claim a place to live and retaliate with violence if a landlord asked them to leave.

This is the basic reason why I support progressive income taxes (and progressive wealth taxes, too).  I think that people should fund government to the extent that their life would become worse without it.  The poor are kept poor by our existing rules.  They cannot take the things they need.  I think they should pay a negative tax, i.e. receive an income supplement.  The wealthier someone is, the more likely that person would be murdered and robbed without the protections of government.  I think it is eminently reasonable for the wealthy to pay a higher percentage to maintain our current order.

9780385535595Of course, several extremely wealthy people do not agree with me.  As Jane Mayer documents in Dark Money, these individuals have used their wealth to promulgate a philosophy very different from my own.  Everybody knows that politicians can be bought — and cheaply, too, with hundred thousand dollar campaign contributions often resulting in million dollar lawsuits being dropped.  Well, academics can be bought, too.  University professors expend so much effort scrabbling for grants that it was unsurprising to learn how a few targeted donations led to steadfast ideological purity throughout the recipients’ careers.

These wealthy individuals (the Koch brothers, among others) self-describe as free market capitalists.  They claim to favor extremely limited governance, but their actions bely these claims.  In Mayer’s words,

Singer [who ran a hedge fund that bought “distressed debt in economically failing countries at a discount” then took “aggressive legal action to force the strapped nations, which had expected their loans to be forgiven, to instead pay him back at a profit”] described himself as a Goldwater free-enterprise conservative, and he contributed generously to promoting free-market ideology, but at the same time his firm reportedly sought unusual government help in squeezing several desperately impoverished governments, a contradiction that applied to many participants in the Koch donor network.

The wealthy political donors arguing for less government intervention in the economy are precisely those people who have benefited most from government intervention.  They might argue that their position is internally consistent because they feel that the sole function of a just government is the protection of property rights.

But this is nonsense.  All property carries a history of violence — government protection of “property rights” simply chooses an arbitrary cut-off date and legitimizes all violence that occurred on or before that date, while threatening violent reprisal against those who do not respect ownership claims from after that date.

Furthermore, the environmental regulations that Charles Koch denounces are property rights.  If you own a farm and somebody comes with a gun and tells you, “Get out, it’s mine now,” it’s pretty clear that the government has not protected your property rights.  But this isn’t so different from someone coming and setting fire to your farm — you used to have it, now you don’t.  It isn’t so different from someone starting a huge fire on their own property and letting the flames spread to yours.

And it isn’t so different from someone pumping out toxic sludge just upstream of your farm.  Your land was useful — it could grow food fit for human consumption.  If someone dumps a bunch of mercury upstream, now it can’t.  Most of the value of your property is gone, just as if someone had come and set fire to it.

If a corporation buys the land adjacent to your home and puts in a concentrated animal feeding operation, again, much of the value of your property will vanish.  It’s hard to breathe near those things, and most homeowners like to breathe.

Indeed, if you run a company that digs up coal or oil for people to burn, you should expect the government to tax your industry if you care about property rights.  Because your industry is wrecking property all over the globe.  At minimum, you should expect to compensate others for the losses you’re causing — that’s if a government protecting property rights would even allow you to churn out all that toxic waste.

But not everyone agrees.  In Mayer’s words,

Jane_mayer_2008The problem for this group [of oil & coal profiteers] was that by 2008 the arithmetic of climate change presented an almost unimaginable challenge.  If the world were to stay within the range of carbon emissions that scientists deemed reasonable in order for atmospheric temperatures to remain tolerable through the mid-century, 80 percent of the fossil fuel industry’s reserves would have to stay unused in the ground.  In other words, scientists estimated that the fossil fuel industry owned roughly five times more oil, gas, and coal than the planet could safely burn.  If the government interfered with the “free market” in order to protect the planet, the potential losses for these companies were catastrophic.  If, however, the carbon from these reserves were burned wantonly without the government applying any brakes, scientists predicted an intolerable rise in atmospheric temperatures, triggering potentially irreversible global damage to life on earth.

And, the solution?  Well, the real free market solution is simply to tax negative externalities so that harmful industries can make the correct cost benefit calculations.  If producers reap all the benefits but costs are spread over the entire population, they’ll make too much of a thing.

Indeed, this is a commonly-cited rationale for capitalism: back when many people’s wealth was their livestock, partitioned land holdings was seen as a cure for the tragedy of the commons.  A major cost of raising animals is feeding them, and without private land holdings everyone has an incentive to overgraze.

So, sure, I guess there’s another answer.  We could carve up the atmosphere, trap air in discrete boxes, try to stop all diffusion between them… and then allow the Koch brothers to pump out as much carbon dioxide as they want into their own home’s air.  Presumably they would make different choices, no government regulation required.  Or die — most laboratories gas dissection-bound mice with carbon dioxide.

But these solutions would make it slightly more difficult for our country’s wealthy to continue accumulating mind-boggling quantities of money.  So they’ve chosen a different plan: buy a bunch of academics to churn out philosophical nonsense nearly as toxic as the effluents from their industrial processes.  It’s depressing that this was so successful.

But let’s face it.  Philosophy is dull.  Economics is hard.  When enough people with fancy credentials trumpet nonsense loudly enough, it seems, people will believe.

In Mayer’s words,

When these donors began their quest to remake America along the lines of their beliefs, their ideas were, if anything, considered marginal.  They challenged the widely accepted post-World War II consensus that an activist government was a force for public good.  Instead they argued for “limited government,” drastically lower personal and corporate taxes, minimal social services for the needy, and much less oversight of industry, particularly in the environmental arena.  They said they were driven by principle, but their positions dovetailed seamlessly with their personal financial interests.

On citizenship.

On citizenship.

Syrian_refugees_having_rest_at_the_floor_of_Keleti_railway_station._Refugee_crisis._Budapest,_Hungary,_Central_Europe,_5_September_2015Without citizenship — without, as per Hannah Arendt, “the right to have rights” — people are buffeted by the political whims of whatever nation they might find themselves in.  Syrian refugees, for instance, might expect a certain treatment based on their status as humans, but they aren’t officially documented Europeans.  Even when they safely reach a supposed refuge, they’re excluded from finding their own employment or housing, they can’t travel freely, they might be deported at any moment.

Or the “Haitians” in the Dominican Republic who have never seen Haiti.  Or the “Mexican” children in the United States who have never consciously known Mexico.  Their fates seem to be totally out of their hands.

If they’re poor, that is.  A flush bank account would fix things.

Green_Card_nika_volekBefore reading Atossa Araxia Abrahamian’s The Cosmopolites, I already knew that citizenship was for sale.  The United States, for instance, will give green cards to people who make $500,000 investments in our country.  This seems a little unfair — we offer the very wealthy, who rarely need our help, protections that we deny refugees — but more egregious is how cheap this is.  Amidst burgeoning numbers of multimillionaires, $500,000 is not that much.  And this money doesn’t even change hands!  The United States just wants reassurance that somebody is well-off.  A $500,000 investment in real estate can bring high returns, meaning wealthy foreigners can be paid to take a green card.

3458184491_ca07847dab_oGiven that the mighty United States sells green cards, it wasn’t so surprising to learn from Abrahamian’s book that many poor nations are also selling “economic citizenship.”  Wealthy resource-plunderers from beleaguered developing nations can easily purchase a whole portfolio of other countries’ passports, which is very helpful to ease travel restrictions and facilitate money laundering.

Sounds great!

So the horrible abuses documented in The Cosmopolites often did not shock me.  But, given that I was born in the United States, a nation of vast privilege, I realized that I haven’t thought enough about the philosophical implications of citizenship.  As in, the very idea of citizenship.  The rights that (might) be granted to a new human by one nation or another at birth.

The basis for most modern nations is Rousseau’s idea of the social contract.  You, at birth, did not click a box asserting “I have read the terms and conditions and I agree.”  Instead, by remaining inside the borders of a nation, you are considered to be moment by moment assenting to those terms.  If you didn’t agree, you wouldn’t stay!

Once upon a time, this probably seemed sensible.  For those who felt unduly constrained by the laws and regulations of civilization, there were untamed wilds to slip away to.  And survive in.

Thoreaus_quote_near_his_cabin_site,_Walden_PondBy now, violent nations have staked claims everywhere.  Personally, I think Walden was suspect even when it was first written — there are a few quibbles you could make about Thoreau’s integrity  — but imagine how long you’d last if you decided today to waltz out to Walden Pond and build yourself a home.  You’d be forcibly escorted away by the police long before you’d chopped enough tall arrowy white pines (still in their youth) to build anything of merit.

Rousseau’s formulation of the social contract requires there be a viable way to leave.  Without that option, I think his philosophies break down.  Worse — and this is what I was most alarmed to learn from Abrahamian’s book — many people are not awarded citizenship to any nation at birth.  They are not allowed to live anywhere.

Large populations of citizenship-less people live in Kuwait and the U.A.E.  But it seems that these nations are attempting to solve their citizenship crisis, not by documenting all their ancestral inhabitants as Kuwati, for instance, but by purchasing other nations’ citizenship for these people.  Their hope is to staunch international criticism without actually conferring meaningful rights to their ancestral inhabitants.

This is yet another demonstration that the very act of being born is a ridiculously uneven lottery.  I don’t think human life begins at conception, but inequality begins then.  I thought this was well-stated in a passage from Robert Reich’s Saving Capitalism:

Reich_SavingCapitalism_Book_v3One of the most broadly held assumptions about the economy is that individuals are rewarded in direct proportion to their efforts and abilities — that our society is a meritocracy.  But a moment’s thought reveals many factors other than individual merit that play a role in determining earnings — financial inheritance, personal connections, discrimination in favor of or against someone because of how they look, luck, marriage, and, perhaps most significantly, the society one inhabits.  “If we are very generous with ourselves,” economist Herbert Simon once said, “I suppose we might claim that we ‘earned’ as much as one fifth of [our income].  The rest is the patrimony associated with being a member of an enormously productive social system.”

I owe a huge amount of my current comfort to the fact that I was conceived to American citizens.

In addition to those born without citizenship, Abrahamian got me thinking more about the plight of those whose citizenship evaporates.  It’s reasonable to include Syrian refugees here.  Climate change led to food & water insecurity, which led to horrific violence, which left these people effectively without a country.  They no longer had a safe place to live.

Others will soon see their home countries simply vanish off the map.  In Abrahamian’s words:

Largo,_FL_street_flooding_during_TS_Debby,_June_2012          Over the next few decades, entire nations will likely be submerged by rising seawater.  The need for binding international cooperation to curb climate change is critical, but on the ground, the question is existential.  Where will Maldivians be “from” if they lose the ground beneath their feet?  Will a new Nansen [ he was a politician who helped provide documents for displaced persons after WW2] step in and create passports for climate refuges?  Or will those displaced by the deluge end up bidding for a new nationality on the open market?

          These are the stakes of citizenship in the twenty-first century.

So I was quite pleased to read The Cosmopolites.  Which made me feel puzzled by Richard Bellamy’s negative review in the New York Times.  His complaints were based on rather illogical reasoning.  He wrote that:

Neither of these types of citizenship [the “unearned windfall of oil and gas revenues” that come with U.A. E. citizenship, and the multiple citizens purchases by ultra-rich robber barons] corresponds to the hard-won forms of citizenship found within democratic states.

          Herein lies the weakness of Abrahamian’s analysis.  The political and social rights of genuine, state-based citizenship derive from the contribution members make to sustaining the public life of the community, …

… which is why he found her idea of global citizenship unworkable.  The problem being that the social rights of genuine, state-based citizenship do not derive from any contribution whatsoever.  I am a citizen of the United States.  I earned this privilege by being born.  I mean, sure, I’m great, maybe angels should’ve flown down and trumpeted my coming, but, really?

I’m not convinced that the contribution I made to this nation by being born is more significant that the contributions of our many undocumented immigrants who pay social security taxes (with no hope of ever receiving benefits), do hard work, live peaceably, spend money here, remit huge portions of their earnings (which keeps neighboring countries more stable, lowering the amount that the federal government would need to spend on humanitarian aid or border control).  And yet, despite the magnitude of their contributions, all those people have “earned” in the eyes of the powers that be is deportation.

To my mind, Bellamy’s claim seems highly reminiscent of that barbecue t-shirt slogan “I didn’t claw my way to the top of the food chain to eat vegetables.”  Because, sure, once upon a time, people in your ancestry might’ve suffered.  Democratic governance was hard-won … many generations ago.  Most modern people didn’t do anything.  They were born.

Indeed, that misconception — mistaking for just deserts all the privileges heaped upon oneself for the significant accomplishment of being born in a particular place, or to particular parents, or with a particular skin color, or a particular set of genitalia — is precisely what both Robert Reich and Atossa Araxia Abrahamian are arguing against in their books.