Until elites come to recognize the fact that the system they have cultivated — the system that has allowed them to thrive at the expense of everyone else — has helped to foster the kind of resentment they are now desperately attempting to suppress, they will continue to be the target of those whose material circumstances have become unbearable, in large part due to the global economic order.How emergent? Joel Kotkin proposes five strands of emergence, not necessarily coincident but not mutually exclusive either.
The Great Rebellion is on and where it leads nobody knows.For all of their cleverness, the Men (and women) of System gave themselves too much credit for the good times. Oops.
Its expressions range from Brexit to the Trump phenomena and includes neo-nationalist and unconventional insurgent movement around the world. It shares no single leader, party or ideology. Its very incoherence, combined with the blindness of its elite opposition, has made it hard for the established parties across what’s left of the democratic world to contain it.
What holds the rebels together is a single idea: the rejection of the neo-liberal crony capitalist order that has arisen since the fall of the Soviet Union. For two decades, this new ruling class could boast of great successes: rising living standards, limited warfare, rapid technological change and an optimism about the future spread of liberal democracy. Now, that’s all fading or failing.
In this formulation, those with elite degrees, including the hegemons on Wall Street and Silicon Valley, dismiss local control as rule by the Yahoos. The progressive ideal of government by experts—sometimes seen as “the technocracy”—may sounds good in Palo Alto or London, but often promise a dim future for the middle class. Expert regulation, often with green goals in mind, take hard-earned gains like car and home ownership and cheap air travel all but out of reach for the middle class, while keeping them around for the globe-trotting elites.But in the eclipse of Expert Consensus, there is not anarchy, rather there is emergence. Which, Mr Kotkin argues, might be desirable.
The Great Rebellion allows localities relief from overweening regulations, cities to be as urban as they want, and the periphery choose how they wish to develop.Perhaps it would be better to not think about a vision of a better world, because that way leads Process and Consensus and Expertise, which is to say, the phenomena that have brought to pass the Great Rebellion. And the next round of the War on Stupid People.
The Rebellion also allows us to move beyond enforced standards of racial “balance” and reparations , replacing the chaos of unenforced borders and enforced “diversity” with something more gradual and organic in nature. Our hope on race and ethnicity lies not in rule-making from above , but in allowing the multiculturalism of the streets to occur, as is rapidly does, in suburban schoolyards, soccer pitches and Main Streets across the Western world.
National cultures do not need to be annihilated but allowed to evolve. In Texas, California, and across the southwestern, Spanish phraseology, Mexican food and music are already very mainstream. Without lectures from the White House or preening professors, African-American strains will continue to define our national culture, particularly in the south. In Europe, few object to couscous on bistro menus, falafel on the streets and, in Britain, the obligatory curry at the pub.
The Great Rebellion is much more than the triumph of nativism, stupidity and crudeness widely denounced in the mainstream media. Ethnic integration and even globalization will continue, but shaped by the wishes of democratic peoples, not corporate hegemons or bureaucratic know-it-alls. We can now once again aspire to a better world—better because it will be one that people, not autocrats, have decided to make.
Among other things, the less brainy are, according to studies and some business experts, less likely to be oblivious of their own biases and flaws, to mistakenly assume that recent trends will continue into the future, to be anxiety-ridden, and to be arrogant.Particularly after the various manifestations of the gentry's fatal conceits of the past few years.
When Michael Young, a British sociologist, coined the term meritocracy in 1958, it was in a dystopian satire. At the time, the world he imagined, in which intelligence fully determined who thrived and who languished, was understood to be predatory, pathological, far-fetched. Today, however, we’ve almost finished installing such a system, and we have embraced the idea of a meritocracy with few reservations, even treating it as virtuous. That can’t be right. Smart people should feel entitled to make the most of their gift. But they should not be permitted to reshape society so as to instate giftedness as a universal yardstick of human worth.