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Portraits of Racial Politics

“It is the custom of scholars when addressing behavior and culture to speak variously of anthropological explanations, psychological explanations, biological explanations, and other explanations appropriate to the perspectives of individual disciplines. I have argued that there is intrinsically only one class of explanation. It traverses the scales of space, time, and complexity to unite the disparate facts of the disciplines by consilience, the perception of a seamless web of cause and effect.” Edward O. Wilson, Consilience: The unity of knowledge How could interdependent politics, studying effective/ineffective power in relationships and transactions, in communication’s productive/unproductive exchanges, in communion’s transubstantiations, be an intelligently humane science without also growing art-forms of imaginative expression? evolving culture’s powerful articulations, how best to constitute, contract, and behave together toward daily through global social economic justice. Political effectiveness is about control, resources and rhythms of normative creation favoring multicultural inclusiveness, democracy of conjoining powers to enrich future generations of Earth’s healthy prosperity. Political relationships, economic transactions, ultimately support radically regenerate health trends. The political evolutions of well-formed and reliably executed democracy have become Favorite Sons of political scientists, just as totalitarian monopolies of invested power have become the scientist’s Straw Man for sociopathology opposing mature polypathic political-economic powers to effectively advocate socially therapeutic outcomes. With this same normative assumption of political health science, we evolve toward ever more inclusive and therefore hopeful and healthy emergence of cooperatively organized empathic trust between political-economic cultural behaviorists. The politics of healthy regenerative behaviors unveil the arts and sciences of empathic trust as dipolar contrasted to distrustful mutual immunity, antipathy between individuals, families, subcultures, tribes, competing histories. We emerge with a positively deviant cooperative political/economic culture struggling against older pre-millennial WinLose Gaming assumptions about this business of not only self-governing but also WeThePeople governing throughout an overpopulating Earth, currently drawing too much energy to sustain a healthy home for grandkids and their extended genetic families in the animal and plant ribonucleic kingdoms. In Empathy and Democracy Michael E. Morrell critiques “Agonistic theories… because they tend to reify conflict to the detriment of possible cooperation and do not adequately theorize why we should expect people to remain [loyal] adversaries rather than become enemies.” (pp. 194-5) What is this difference between a political adversary and an enemy if not continued respect for co-empathic possibilities for mutual trust in more cooperative political outcomes through a “consilience” of mutual subsidiarity. We can learn to become grateful for adversaries to produce a more optimally discerned outcome. On the other hand, if we succumb to monocultural supremacist political thinking as always and everywhere competitive WinLose strategics, then our political choice of enemies for all “loser” roles and rules precludes full maturation of a healthy cooperative democracy for every economic body, every political mind. Shayla C. Nunnally uses the language of trust and mistrust and distrust to mine U.S. racial politics (Trust in Black America: Race, discrimination, and politics). Perhaps trust refers to the cognitive syllogism side of empathic feelings, whether positive or negative, as absence of trust appears if and only if absence of empathy. They co-arise nondually, to borrow from Buddhist Philosophy, as thoughts have feelings attached, and feelings manifest in thoughts, language of consciousness. How might we pursue the art and science of politically empathic trust given the historical predator v prey brand of slavery, the hunting and gathering of dark-skinned people supported by a Winners v Losers evolutionary enculturation history? Cyrus Ernesto Zirakzadeh (Social Movements in Politics: A comparative study, expanded edition) rests political Identity-Formation Theory “on a simple assumption: people’s actions are structured by deeply held beliefs.” (p. 240) Perhaps nondual trust/beliefs with empathic/mutual feelings. A relatively autonomous “non-elite” popular culture drives political-economic participants who become immersed in a movement culture. A non-elite political-economic subculture might be expected to also aspire to fulfill itself as a movement culture, from non-elite to co-elite, or, more radically, a cooperative co-arising aspiration that thrills and virally spreads by co-opting elitist dissenters into active empathic-trust. The cooperative optimization of future generations’ health and safety is an ancient political-economic externally dialectical agenda, apparently supported by regenerative ecosystemic evolving processes across most, if not all, living poli-economic systems. In both Eastern and Western wisdom traditions we find the feeling/belief, that the political and economic systems of a society are best judged by how well they govern themselves for those most vulnerable, including the “non-elites” of this generation but also children, our future as global residents of Earth. A cooperative turn to a level of multicultural and polypathic empathy-trust seems to inevitably expand our Golden Rule to explicitly include all life forms living, not yet living, and no longer living. Here lies our cooperative political-economic dual destiny of discernment, as “elites” actively listen to those speaking of non-elite empathic trust that we are each predator/prey hybrids of mutual subsidiarity evolving movements toward consilience of love emerging Earth’s health-optimizing future.

Copyright © | Year Posted 2016




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