Forwarded this email? Subscribe here for more

America’s four stories (Part 1)

Trump has offered extreme versions. The Democrats stopped offering them at all.

Robert Reich Dec 12

Friends,

Democrats are finally waking up to the fact that Trump Republicans have succeeded in framing issues to their advantage. While it’s true that Kamala Harris lost by a small margin, the overriding reality is that through many elections, Democrats have failed to speak to America in ways that most Americans understand.

The challenge facing Democrats is deeper than simply finding the right words and phrases. To win back the heart and soul of America, Democrats must retell the four basic stories that have defined and animated the United States since its founding.

For most of the 20th century, Democrats did this instinctively. But in this century, they have tended to speak in technocratic terms, giving Republicans — culminating in Trump — the dominant political narrative.

I want to tell you about how the four basic American stories have been told and explain why it’s urgent that the real story of our era be told: that wealth and power concentrated at the top are corrupting American democracy and shafting most working people.

I. The Four Stories

There are four essential American stories. The first two are about hope; the second two are about fear.

The Triumphant Individual. This is the tale of the little guy who works hard, takes risks, believes in himself, and eventually gains wealth, fame, and honor.

It’s the story of self-made people who buck the odds, spurn the naysayers, and show what can be done with enough gumption and guts. They’re plainspoken, self-reliant, and uncompromising in their ideals — underdogs who make it through hard work and faith in themselves.

Benjamin Franklin’s autobiography is the first in a long line of U.S. self-help manuals about how to make it through self-sacrifice and diligence. The same story is epitomized in the life of Abe Lincoln, born in a log cabin, who believed that “the value of life is to improve one’s condition.”

The identical theme was captured in Horatio Alger’s hundred or so novellas, whose heroes all rise promptly and predictably from rags to riches. It’s celebrated in the tales of immigrant peddlers who become millionaire tycoons. And it’s found in the manifold stories of downtrodden fighters who undertake dangerous quests and find money and glory. Think Rocky Balboa, Norma Rae, and Erin Brockovich. The moral: With enough effort and courage, anyone can make it in the United States.

Trump wants Americans to think of him as the Triumphant Individual, and he has extolled others, such as JD Vance and Elon Musk, as similarly triumphant.

The Benevolent Community. This is the story of neighbors and friends who roll up their sleeves and pitch in for the common good.

Its earliest formulation was John Winthrop’s “A Model of Christian Charity,” delivered on board a ship in Salem Harbor just before the Puritans landed in 1630 — a version of Matthew’s Sermon on the Mount, in which the new settlers would be “as a City upon a Hill,” “delight in each other,” and be “of the same body.”

Similar communitarian and religious images were used by the abolitionists, suffragettes, and civil rights activists of the 1950s and 1960s. “I have a dream that every valley shall be exalted, every hill and mountain shall be made low,” said Martin Luther King Jr., extolling the ideal of the national community.

The story is captured in the iconic New England town meeting, in frontier settlers erecting one another’s barns, in neighbors volunteering as firefighters and librarians, and in small towns sending their high school achievers to college and their boys off to fight foreign wars. It suffuses Norman Rockwell’s paintings and Frank Capra’s movies. Consider the last scene in “It’s a Wonderful Life,” when George learns he can count on his neighbors’ generosity and goodness, just as they had always counted on him.

Trump Republicans have distorted the story of the Benevolent Community to show what America would be without “woke”ism, Critical Race Theory, transgender kids using bathrooms or being on high school sports teams inconsistent with their sex assigned at birth, “cat ladies” who choose not to have children, and other cultural bogeymen.

The Mob at the Gates. In this story, the United States is a beacon light of virtue in a world of darkness, uniquely blessed but continuously endangered by foreign menaces. Hence our endless efforts to contain the barbarism and tyranny beyond our borders.

Daniel Boone fought Native Americans — white America’s first evil empire. Davy Crockett battled Mexicans. The same story is found in the Whigs’ anti-English and pro-tariff histories of the United States, in the anti-immigration harangues of the late 19th century, and in World War II accounts of Nazi and Japanese barbarism.

It animates modern epics about space explorers (often sporting the stars and stripes) battling alien creatures bent on destroying the world. The narrative gave special force to Cold War tales during the 1950s of an international communist plot to undermine U.S. democracy, and subsequently of “evil” empires and axes.

The underlying lesson: We must maintain vigilance, lest diabolical forces overwhelm us.

Trump and his Republican enablers have emphasized this story to scare Americans into believing we’re being overridden by undocumented immigrants and taken advantage of by foreign nations who are allied with us and major trading partners.

The Rot at the Top. The last story concerns the malevolence of powerful elites. It’s a tale of corruption, decadence, and irresponsibility in high places — of conspiracy against the common citizen.

It started with King George III, and, to this day, it shapes the way we view government — mostly with distrust.

The great bullies of American fiction have often symbolized Rot at the Top: William Faulkner’s Flem Snopes, Willie Stark as the Huey Long-like character in All the King’s Men, Lionel Barrymore’s demonic Mr. Potter in “It’s a Wonderful Life,” and the antagonists who hound the Joad family in The Grapes of Wrath.

Suspicions about Rot at the Top have inspired what historian Richard Hofstadter called the paranoid style in U.S. politics — from the pre-Civil War Know-Nothings and Anti-Masonic movements through the Ku Klux Klan and Senator Joseph McCarthy’s witch hunts.

The myth has also given force to the great populist movements of U.S. history, from Andrew Jackson’s attack on the Bank of the United States in the 1830s through William Jennings Bryan’s prairie populism of the 1890s.

Trump and his Republicans have used this story against government workers, civil servants, independent agencies, the FBI, and other examples of a so-called “deep state.”

II. The Democrats’ Initial Success in Telling These Four Stories

Speak to these four stories and you resonate with the tales Americans have been telling each other since our founding — the two hopeful stories rendered more vivid by contrast to the two fearful ones.

These four mental boxes are always going to be filled somehow, because people don’t think in terms of isolated policies or issues. If they’re to be understandable, policies and issues must fit into these larger stories about where we have been as a nation, what we are up against, and where we should be going.

Major shifts in governance — in party alignments and political views — have been precipitated by one party or the other becoming better at telling these four stories.

In the early decades of the 20th century, progressives and Democrats filled all four boxes.

They accused leaders of big business of being the Rot at the Top. They argued that the large industrial concentrations of the era, the trusts, were stifling the upward mobility of millions of potential Triumphant Individuals and poisoning democracy.

During his 1912 campaign, Woodrow Wilson (who also promoted racism) promised to wage

“a crusade against powers that have governed us ... that have limited our development, that have determined our lives, that have set us in a straitjacket to do as they please.”

The struggle to break up the trusts would be nothing less than “a second struggle for emancipation,” by a national Benevolent Community intent on restoring freedom and democracy.

Wilson’s Mob at the Gates was composed of the large, bellicose states of prewar Europe who posed similar challenges to democratic freedoms. Wilson grimly rallied Americans to “defeat once and for all ... the sinister forces” that rendered peace impossible.

Theodore Roosevelt shared Wilson’s antipathy toward trusts, but by the 1920s, Republicans were mostly apologists for big business and Wall Street. That was okay with Americans as long as the economy roared, but it left the Grand Old Party vulnerable in harder times, which soon came.

Like today’s Trump Republicans, the GOP’s approach to foreign policy through most of the 20th century was mainly to avoid the Mob at the Gates — close the doors to immigrants, erect tariff walls, and isolate the nation.

They celebrated the wealth of Triumphant Individuals but didn’t champion upward mobility or equal opportunity, and they offered no particular view of the United States as a Benevolent Community. As such, they stayed firmly in the minority most of the first half of the 20th century.

The Great Depression and World War II presented the United States with palpable illustrations of the Democratic stories.

By the 1930s, the Rot at the Top included Wall Street as well as big business. In the 1936 presidential campaign, Franklin D. Roosevelt warned against “economic royalists” who had impressed the whole of society into service. “The hours men and women worked, the wages they received, the conditions of their labor ... these had passed beyond the control of the people, and were imposed by this new industrial dictatorship,” he warned. What was at stake, he concluded, was nothing less than the “survival of democracy.”

To cope with the Depression, Americans needed a national Benevolent Community. “I see one third of our nation ill-housed, ill-clad, ill-nourished,” FDR told a nation whose citizens clearly understood they were all in this together. He described the purpose of the New Deal as “extending to our national life the old principle of the local community.” “We are determined,” Roosevelt said, “to make every American citizen the subject of his country’s interest and concern.”

The Social Security Act was not just a social insurance scheme but the very symbol of national solidarity. Henceforth, all American families would share the risk of becoming unemployed or losing the family’s breadwinner or retiring without adequate savings.

Then came Adolf Hitler’s war, which cemented this national unity as FDR led the country — over the objections of Republican isolationists — into battle with the most fearsome Mob at the Gates it had ever encountered.

Democrats managed the transition from Depression and world war to postwar prosperity and the Cold War with only slight alterations in story line. The Benevolent Community remained at the core of Harry S Truman’s Fair Deal, John F. Kennedy’s New Frontier, and Lyndon Johnson’s Great Society.

The upwardly mobile Triumphant Individual depended on federal provisions — the GI Bill, government-backed mortgages, a guarantee of equal civil rights.

Meanwhile, the Democrats continued their assault on the Mob at the Gates, but now the Mob was the dangerous and expansive Soviet Union. Truman stopped the communists in Korea. Kennedy stopped them in Berlin and during the Cuban missile crisis. And he tried to stop them in Vietnam, which he saw as “the finger in the dike” holding back the Soviets.

Johnson, of course, tragically tried and failed to erect a dam against the North Vietnamese and their patrons.

While Republicans continued to wrestle with the isolationists and nervous Nellies — such as Senator Robert Taft of Ohio — Democrats spoke of paying any price and bearing any burden to protect the United States.

III. When the Democrats’ Changed Their Stories

In the 1960s, the Rot at the Top gradually dropped out of the Democratic message. Gone were tales of greedy businessmen and unscrupulous financiers.

This was partly because the economy had changed profoundly. Postwar prosperity allowed the middle class to explode in size and the gap between rich and poor to shrink. White-collar workers were now abundant, and blue-collar workers got generous wage increases that could be absorbed by the huge postwar market.

Rot at the Top rhetoric was also a casualty of the Vietnam War, which spawned an anti-establishment and anti-authoritarian New Left and split Democrats down the middle.

For many liberals, the Rot came to be personified by Johnson, Defense Secretary Robert McNamara, and even the federal government itself. (Ironically, Richard Nixon’s White House and the Watergate scandal would hurt the Democrats, too, by confirming that the Rot at the Top was to be found in government rather than among business elites.)

The Vietnam War also undermined Democrats’ confidence about the Mob at the Gates. Soviet communism remained dangerous, to be sure, but the McGovern wing of the party had no clear plan of action. Indeed, its approach seemed redolent of the Republican isolationists of the earlier part of the century, who wanted the United States simply to turn its back on the Mob.

After President Carter and the hostage crisis, even when Democrats did try to tell this story, they seemed uncertain of themselves.

In short, Democrats and progressives came off as confused and conflicted about the dangers the United States faced. They stopped talking about both the Rot at the Top and the Mob at the Gates and thus ceased giving Americans convincing stories about what the nation was up against.

Tomorrow, in Part 2, I discuss why the Democrats left Trump to tell his fake version of the Rot at the Top, not the real one.

So glad you can be here today. Please consider becoming a paid subscriber of this community so we can do even more.