Is the United States really a democracy? What will the EU look like in 50 years? What should 2020 candidates be doing to demonstrate civility? Those are just a few of the questions we received from Democracy Works listeners around the country and around the world. We close our third season by answering some of your questions about democracy and the topics we’ve covered on the show.
We’ll be on summer break for the next few weeks. New episodes resume August 12. In the meantime, we’ll be rebroadcasting some of our older episodes you might have missed and sharing episodes from other podcasts we think you’ll enjoy.
20 years ago, Srdja Popovic was part of a revolution — literally. He was a founding member of the Otpor! movement that ousted Serbia Slobodan Milsovic from power in 1999. It’s easy to characterize social movements as a bunch of people rallying in the streets, but successful movements require a lot of planning and a unified vision around a singular goal — things that are often easier said than done.
Srdja joins us this week to discuss why Otpor! was successful and anyone can use the same principles of what we describes as “laughtivism” to fight for change. He is the director of the Center for Applied Nonviolent Action and Strategies (CAVNAS) and author of Blueprint for Revolution: How to Use Rice Pudding, Lego Men, and Other Nonviolent Techniques to Galvanize Communities, Overthrow Dictators, or Simply Change the World.
At the end of the episode, Michael and Chris compare Srdja’s discussion of anger and fear with some of the results we’ve seen from our Mood of the Nation Poll.
Srdja visited Penn State as a guest of the Center for Global Studies, the same organization that hosted Syrian journalist Abdalaziz Alhamza in the fall. Our episode with him is a nice companion to this conversation with Srdja.
How should a social movement balance its members individuals goals and views against the larger goals?
How do you see the apathy and fear Srdja described playing out in today’s political climate?
Do you think Otpor!’s approach could be successful in a place like Hungary or Brazil?
What are some recent examples of laughtivism? Are they effective?
[4:20] What was the the political climate in Serbia when the Otpor! movement began?
We started with large students protests. We were occupying campuses and all the intellectuals were there. The first large-scale demonstrations started in Serbia and we figure out that in fact, we can win local elections if opposition is united, but we lost. After three months on the streets every day, we understood that it’s a very stupid way to have everyday protests because are very costly. The movement grew from 11 people into several hundred, then performed a large tactics of recruitment and and grew up up to 70,000. We had a pretty clear vision of tomorrow — we were trying to build unity among the civil sector and the opposition parties. We stayed cool and nonviolent and focusing in low-risk tactics.
[10:15] What are some of the the strategies you recommend for people to build broad coalitions or movements?
The first thing is you need to understand what you really want to change. You need to look the terrain and your constituency. Try to listen and try to find the smallest common denominator that will bring groups to your side. Try to figure out why the people who are pro change and against change feel that way.
[13:32] As these movements grow, people come in with their own ideas. How can you be receptive to them without curtailing the main goal?
It is really important is to figure out your grand vision and the grand goal. Movements are driven by the people, and the best thing people bring to the movements are their ideas. The way the Serbian movement operated and several other movements we worked in in the past, like Egyptian movement, was to make a highly decentralized structure. That creates a culture in the movement where everybody can become a leader.
[15:16] How do you push forward for social change given the prevalence of nostalgia?
When you take a look at the biggest obstacles to the social change of any kind, it’s either apathy or fear, and if you really want to make a change you want to deconstruct these obstacles. The key for change in these cases is to turn up into enthusiasm.
[20:39] How is laughtivism an effective tactic for authoritarian regimes?
There are a few reasons why humor is so powerful in these situations. The first reason is that humor breaks fear and makes scary situations look a little less so. The second reason is that humor attracts people and gives them something they can get behind. The third is that it disrupts order, which dictators and authoritarians thrive on.
[25:18] How are these tactics translated into public policy?
Some politicians think that democracy is all about winning elections and then winner takes all, but social movements are now taking a new role which they call defending democracy. They are actually defending the courts, defending the parliament, and defending the pillars that are already there.
[32:55] What does democracy mean to you?
To me, it means having the right balance between strong and active state and strong and active people to hold the state accountable.
This episode is the second in our series looking at democracy around the world. France is the focus this week. Our guest is Cole Stangler, an independent journalist based in Paris who covers French politics.
The yellow vest movement, named for the safety vests that all drivers are required to carry in their cars, began in late 2018 over rising gas prices. The movement succeeded in having the gas tax repealed, but the protestors still took to the streets around the country every weekend. Why? Like a lot of social movements, it’s complicated.
Cole has been on the ground covering the movement and joins to discuss its origins, the reaction from President Emmanuel Macron, and where things might go from here.
Next week, we’ll focus on Brazil for a discussion about the appeal of Jair Bolsonaro, who has been called Brazil’s Donald Trump.
What do you think will be the future of the yellow vest movement?
Will the “grand debate” be effective?
What are some of the challenges associated with large-scale movements like this one?
How can the movement overcome those challenges?
[5:03] How did the debate from Yellow Vest Movement in France come about? And what is President Macron looking to accomplish by doing it?
This great national debate was rolled out as one of many concessions that was designed for the yellow vest protest movement. In addition to the government canceling the fuel tax, in response to these mass protests the government also increased a state wage subsidy and some other more modest measures. One of the big measures they design here to deal with that is to meet with Mayors. The government is going to take into account the results of what they’re hearing from from citizens and what they’re hearing from Mayors.
[6:39] France has very high voter turnout levels. Do you think that that level of participation will carry over into this great debate?
I don’t think so. In general in France in terms of elections participation is much higher than in United States and over 70 percent was a big deal last year. People are worried about participation dropping below 70 percent, but it was still much higher than that in the United States.
[15:45] What type of backgrounds do protesters have?
That’s the huge question because even in France people don’t know exactly who these people are coming from. They seem to be people that don’t have much background in politics. The profile seems to be people protesting core economic issues. People think they are being taxed too much, they think the government is treating them unfairly and being overly generous to the rich and not to themselves.
[22:09] Is there any consensus among protesters about what some solutions to these issues might be?
No, but the citizen referendum seems to be the clearest actual coherent demand. In terms of actual coherent demands it remains very vague.
[27:32] Where do things go from here for the movement?
It depends a lot on what city you’re in and what town you’re in because this moment varies a lot from place to place. I suspect when the weather gets nicer you could have more people coming. In France, historically students have played a pretty integral part in protests or partisan moments and we’ve seen unrest from students for a variety of reasons. One key issue among others is the government trying to hike tuition fees. I think it’s kind of silly to speculate about the movement because no one knows where this is going.
In his book Can Democracy Work? A Short History of a Radical Idea from Ancient Athens to Our World, James Miller encapsulates 2500 years of democracy history into about 250 pages — making the case that “people power” will always need to be at the heart of any successful democracy.
James is a professor of politics and liberal studies at the New School for Social Research. in New York City. He is the author of Examined Lives: From Socrates to Nietzsche, Flowers in the Dustbin: The Rise of Rock and Roll, 1947–1977, and Democracy Is in the Streets: From Port Huron to the Siege of Chicago. He was recommended to us by Astra Taylor, and you’ll hear some similarities between how James and Astra view democracy and our role within it.
Starting next week, we’ll be expanding our focus to look at the state of democracy around the world, starting with Hungary. We’ve talked in broad strokes about how democracy is on the decline outside the United States and are excited to dive into what’s happening in a few specific countries.
What do you make of the notion that democracy is “people power?”
Based on the definition James provides, is the United States a democracy?
What are the origins of democracy?
Where do the ideas of democracy comes from?
What can affect democracy or democratic processes?
[4:50] In your book you talk about the ideal of democracy survives. What that ideal is and where it comes from?
The term democracy comes from ancient Greek and it’s not just cuddly abstract power. It really connotes people who have weapons in their hands and you have to respond to them. A literal translation of the word democracy in the English would be “people power.”
[8:34] What can history tell us about trying to marry this the ideal of democracy with what what it ends up being in practice?
It’s very misleading to try to draw direct lessons from history because so much in politics is situational. It depends on the context, on the culture, on the level of development of the people or a group that’s trying to become self governing. In the modern period the democracy is an idea and as an ideology, it’s inherently unstable because there’s a core ambiguity about to what extent it can be realized in practice and there’s a further ambiguity and that it’s proven to be a very powerful legitimating mechanism as an ideologies, and you end up with regimes that talk about democracy but don’t for a nanosecond really mean it and the cases of communist countries like North Korea and China are to most Americans self-evident.
[14:22] Where did the French get their ideas about democracy?
They obtained some ideas from Jean-Jacques Rousseau, who grows out of a modern Republican tradition and ends up backing into a kind of support for democracy. There is an American version of democracy that does appear in the course of the 19th century and it develops on a different path than democracy in Europe and yet in the United States think we invented democracy. So the one of the more weird facets of the story of modern democracy is America preening itself on being the birthplace of modern democracy, which is false and being a place where the great protector of democracy which we’ve used repeatedly in the 20th and 21st century as a rationale for imposing by gunfire democratic ideals on foreign countries.
[18:40] Can you talk a little bit about what the people’s party and the people’s constitution in Rhode Island look like?
At the time of the Revolution after the Declaration of Independence most of the states, the colonies, drafted their own constitutions, but during this whole ferment Rhode Island basically just ratified as Colonial Charter and kept it in. A convention was declared and there’s a draft of the new Constitution which of course by the rules of the state legislature in Rhode Island was illegal. It ends up a short of the Civil War.
[22:11] In the 20th century, public opinion polls enter the picture. How did they impact perceptions of democracy?
The conception that allows that to happen is the notion that democracy is ruled by public opinion, and this is proposed as a definition of modern democracy by Woodrow Wilson in writings before he became president of the United States. This nascent science of the monitoring of public opinion takes root in the United States. First of all in commercial applications through market research, but very quickly spreads to politics and emerges as a kind of practices in the 20s and into the 1930s. Finally, in the 1936 presidential campaign for the first time you have newspapers and magazines printing public opinion polls on who supports the different presidential candidates for the first time in history. Is that public opinion polling? It’s a two-way street. You can find out what people think they want and then you can try to manipulate it and you can manipulate it in part by the questions you ask.
[27:29] Knowing what you do about democracy’s history, where do things go from here?
The vitality of democracy in a modern setting, in effect, depends on the continued irruption into the public sphere of the voices of ordinary citizens and that this eruption of voices will often be unruly and may even create chaos. That’s the nature of democratic revolts. I have no sympathy for people who keep denouncing what they call populism which to me just means it’s people power that they don’t like. It’s a group of people who are advocating policies they disagree with.
From gerrymandering to record voter turnout, it’s been a busy year for democracy. This doesn’t mean that everything has been positive, but there’s certainly plenty to reflect on. This week, Michael Berkman and Chris Beem take a look a look back at some of the biggest democracy-related stories of the year and look at what’s in store for next year.
Thank you to everyone who supported Democracy Works this year. The show has been more successful than we ever imagined. If you like what you’ve heard this year, please take a minute to leave us a rating, review, or recommendation wherever you listen to podcasts.
We are excited to bring you more great discussions about all things democracy in 2019. New episodes will begin in mid-January. If you have suggestions for episode topics or guests, we would love to hear them! Email us at email@example.com or complete our contact form.
Tommie Smith is a true living legend. He won a gold medal in the men’s 200 meter event at the 1968 Olympics, setting a world record in the process. When he took the medal stand in Mexico City that day, he made history again by raising a black-gloved fist during the National Anthem.
As you’ll hear, Tommie didn’t grow up in a political family and didn’t see himself as an activist when he enrolled at San Jose State University. That changed when he met Dr. Harry Edwards and became involved with Olympic Project for Human Rights, where he found his voice and used it to speak out against racial segregation in sports and elsewhere.
When Tommie and teammate John Carlos raised their fists on the podium in Mexico City, many interpreted the gesture as a symbol of the Black Power movement. However, as Tommie says, the action was not necessarily about one cause or movement. Rather, it was a symbol of a broader struggle for power and equality.
Tommie visited Penn State as part of a yearlong look at the events of 1968 organized by the College of the Liberal Arts.
For more on the relationship between athletes and protests, check out our episode with Abe Khan, who has studied this topic extensively and draws comparisons between Smith and modern-day athletes like Colin Kaepernick.
[5:10] What was your family like? Did you come form a political family? Did you talk politics at dinner or attend political rallies?
Tommie: No, Just the opposite. My family was a sharecropper background. My father actually had no education. My parents met in Texas and we were just sharecroppers. We had no political background, but there were issues in society and the system that we knew nothing about because of where we were. We worked from grass roots up until I got to the junior or senior year of high school, and that is the time social change began. I was just in time to see it. Before I read about it, I lived it. When I read about it, I remember those times. Not in the south, but in California which shadowed the south in terms of the field work.
[6:52] Were you drawn there (San Jose State) because of Dr. Edwards? How did all of those pieces come together?
Tommie: There were many colleges looking to recruit me. The last two colleges out of about thirty six were San Jose and USC. I visited USC. It was a little big. They shouldn’t hav taken me to Disney Land. It scared the heck out of me. I’m used to two story buildings and that was really high up. I’m from the area of cabins and not buildings. They put me on a blind date which was a no-no. San Jose State was what I wanted academically because I wanted to become a school teacher. So I made a trip to San Jose. It was simple and the buildings were short. It was also a small city.
[8:29] Tell me about meeting Dr. Edwards and making this transition into becoming an activist.
Tommie: Once I started school, he was one of the first people I met at San Jose State. He was a senior as I was coming in as a freshman. The first thing he told he was that there’s no way you can come here with me being here and not carry a book. Whenever I see you, carry a book even though you don’t read just so I think you’re reading. So I got a feel for him and his educational power when I first got there. That helped me tremendously. So I started carrying a book. Then I started carrying two books. Then I started reading the first one. Then I began to read the second one, and they would become interesting because he would start asking me questions. I was a fast learner because I had to be because I didn’t know very much once I got to San Jose State. Believe in something bigger that you that way you wouldn’t have any problem learning because someone else would help you. That faith of believing in rather than doing myself was my shot right there.
[9:56] Given that you came from this simple background and your parents weren’t very political, what did they think as you started to take on this more activist role and become more political yourself?
Tommie: My mom and my dad didn’t know enough about the educational process, especially on the political side to ask me questions about what I was doing. They heard about it. There were people in town who would let them know that Tommie is doing pretty good. The town was a predominantly white town and they (the family) would receive a lot of threats because of what there son was doing and saying. I heard these things through my younger brothers and sisters. I was trying to make a decision as to what I should do. I learned how to take shots and how to take abuse on both ends and still make a path in the center and that’s what made me stronger in my competitions and my academic needs while in college.
[11:47] Jumping forwards to the 1968 Olympics, can you talk about some of the different pressures you were facing going into that final meet?
Tommie: My personality was very quiet in college. I talked very little unlike now. Sometimes I didn’t talk at all during the day even in class. When I started talking, that was freedom for me because I became free to do things, which moved me into using competition and athletics to expound upon my feelings and the necessity in society for equality. Because of my athleticism, I had a platform to speak sensibly because I had a background of doing to others as I wanted done to me. Unfortunately, this was not the situation so I had to fight for that equality. This took me to the Olympic Project for Human Rights which was started by Dr. Edwards on the campus of San Jose State. I was recruited to talk about competitions, but this also gave me the opportunity to talk about the advancement of man equally. And that it what got me in trouble. But those getting in trouble for this are some of the most important people you can be around. This brought the pride of not being afraid to talk about those things. That’s highlighted a lot of issues even today. Today, young people are standing up because they’re no longer afraid.
[14:25] Do you think it’s easier today for young people to stand up and make their voices heard than it was for you and your colleagues?
Tommie: There is not such thing as easy because it saddens the human being to think that you’re being overlooked. There is also a sacrifice in speaking out for young people because they are being disallowed to do things because they’re standing up for the right of students to move forward. My personal thought, you can’t turn back. There is no relaxing. You have to continue. Those who are being active just to cause problems must be outnumbered by those looking to use this to make advancements socially in life to take the whole rock and move forward.
[17:10] The National Anthem is not a short song. What was going through your mind during that?
Tommie: It is an hour and a half long. That is what it felt like. I was praying during that time. Even though you’re praying and hoping people see this as an ultimate value through sacrifice, that thought doesn’t help that tired arm sticking in the air with the glove on it. This implied the power that is needed for us to move forward as a society. This was not about black power or black panther. This was about human rights. The black love indicated a sight of power. The ramification of that particular move ratifying it as a positive gesture, not a gesture of hate. It takes too much energy to hate. The idea of the glove represented power. Being a black athlete, they saw it as black power. Fine, but it was not “black power” in the sense of implicating voice. The rolled up pants with the socks represented poverty and the need to end poverty. The bowed head represented prayer. I did what I did because I thought there was a need for me to do it.
[21:54] Do you think that the needle on politics crossing over into sports has moved at all over the last 50 years?
Tommie: Politics has been a part of sports since people started sitting down and watching it. If you don’t think that sport has a place for politics then you’re missing the excitement of sport because sport is politics even more so now. At the olympics the flag of each nation was shown. That was a prideful thing because you got to meet other athletes. Athletes then were used for the sensation of making money for the olympic committees. They (heads of committees) were driving nice cars while the athletes were suffering for their lunchmeat at school. Even those on full scholarship like I was. Avery Brundage was a racist person, but he didn’t know anything else to do.
[27:15] What was it like for you emotionally to go from being vilified to being praised and honored?
Tommie: I’m from an area where I was vilified as a child in the fields seeing my parents taunted. My mother died in 1971 because of pressure from that and other things around her. Vilification came way before Mexico City. So when I was vilified following the games I just resorted back to how I handled it back then.
Over the past few months, the members of Generation Z have combined the tenets of traditional social movements with the power of social media to reimagine what it means to protest in a democracy. That energy was on display during the March for Our Lives events held around the world on March 24.
We interviewed several students from State College, Pennsylvania (where our podcast is based) who attended March for Our Lives events locally and in Washington, D.C. They speak passionately and articulately about what they believe in and how they’re working to carry forward the energy they’ve create
In this episode, you’ll hear from:
Kyra Gines and Kayla Fatemi, high school students who organized the March for Our Lives in State College.
Lilly Caldawell and Lena Adams, who organized a walk out at their middle school.
Hannah Strouse and Cian Nelson, who attended the March for our Lives in Washington, D.C.
If what we saw and heard from these students is any indication, the future of our democracy looks very bright.
[6:34] Kyra on activism and motivation for the march for our lives event.
With everything happening this year, it felt natural to set up these events and continue to make our voices heard. I want to do what I can within my constraints. I can’t vote for a number of years, but I can work with those who can and who set up events like this I can go up there, I can make a speech, and I can make my voice heard. I will continue to do so until I can hear and see change.
[7:48] Kayla on activism and the movement towards creating change.
One good thing about the United States in the right to free speech and the right to express ourselves and to vote. Democracy for us is voting in those who will be advocating for our lives. This was something I felt I had to do. I think many other students had the same feeling after watching the Parkland students who are our peers. We are a different generation than the millennial generation. We are a lot more vocal and a lot less afraid. We’ve seen a lot of things happen (school shootings) and if something is going to happen we are going to have to do it ourselves. Our generation is finally becoming old enough where we can go out there and do these sort of things. We are continuing to work on voter registration. We also have another school walkout scheduled for April 20th, which is not sponsored by the school.
[10:19] Lena Adams from Delta Middle School on how students created a similar march at their school.
We worked really hard at getting to participate in the walkout without any school suspensions. The majority of our school walked out to support changes in gun legislation and to memorialize the victims (Parkland). I thought that was really cool.
[10:48] Lilly Caldawell on the student protest at Delta.
After Parkland, I had heard about the walkout and I wanted to start something similar at our school. I’ve seen some of my friends here today which is awesome. I think it’s amazing that it is the youth, even middle school students who are really starting to notice and take action. This will bring attention to politicians that they need to take more action. We can’t just say ‘thoughts and prayers’ in hopes that will fix the situation.
Interview with Hanna Strouse and Cian Nelson
[11:48] Can you describe your first impression of the March For Our Lives in Washington D.C.?
Hanna: I had been to the Woman’s March before so I sort of expected a large crowd, but I thought it was actually tighter when I was actually out there in it, which I was not expecting at all.
Cian: There were just so many people. It made me feel good to be around people who shared my opinions. It made me feel good to stand up for something I believe in for once.
[13:44] As you’ve had a chance to reflect on your experiences, are there any moment in particular that stand out to you?
Hanna: All of the speakers were amazing. I respect them so much. They’re my age and they’re speaking infant of 800,000 people. To be honest, all of them are doing outstanding things, and that is really resonating with me. Our generation is going to be the one that really hammers hard on this whole gun control thing. We are going to be the ones really standing up for this change.
Cian: It made me feel really good to be a part of generation Z. The one speech that really stood out to me was from Emma Gonzalez and her six minutes of silence representing all the time it took for those seventeen lives to be taken. It was sort of outstanding and horrifying at the same time.
Hanna: It (six minutes of silence) felt awkward. I was confused, but when she said this was the amount of time it took for seventeen of her classmates to die I realized that was no time at all. It felt like forever when it was silent. Imagining your in a classroom where you have to stay quiet during that amount of time is terrifying.
[15:53] Is there any characteristics of your generation that you think will maybe take things in a different direction or reach progress we haven’t seen thus far?
Cian: Generations are becoming more progressive over time in my opinion. Our generation is the tech generation. We’re the only generation to not remember a time before the internet. We know how to utilize it. We’re set to become the most educated generation yet.
Hanna: I also feel that we’re fed up with the things that have been happening. I’m 18 and I know so much about what is happening in our government, and it is making me angry that nothing is being done to prevent things like Parkland. It just makes us angry. With this digital age, we have this opportunity to put out our anger for more people to see, which is really helping.
[17:12] So tell us about your family growing up. Are you from political households and have you guys talked about politics a lot?
Hanna: So my family is very political. My dad is involved in the local government, so I started to get really into it. I wanted to know what he was talking about so I would research what he was saying and I made my own opinions. My family is very liberal, but I feel that we do have some differences in our opinions and in how we approach things.
[17:56] Have you noticed in these past couple of weeks since the shooting any change or increase in activism amongst your friends or other people at school?
Hanna: There are first time protestors, but I feel like it hasn’t changed very much. Our generation is stigmatized for being lazy and unengaged. But I feel like we have that stereotype because we are afraid to engage because everyone tells us we can’t.
[21:16] Do you sense any division among your generation about the best way to move forward and see the change you want to have happen?
Hanna: There are some divisions. I know there are some people calling for a total gun ban. I know others who are calling or an assault rifle ban. I know some who are just calling for background checks. I feel any of those options would do amazing things, and would save so many lives. It’s just a matter of how far you’re willing to push it.
Cian: This might be unrealistic, but I think we should go as far as Australia and Japan.
Hanna: Also, the say they (Australia and Japan) handle giving guns is very interesting. If you look at Japan, they have to go through a background check, a physical health screening, a mental health screening, and then they do classes. They then have police who make sure you’re storing them correctly. Why don’t we do that here. It has saved so many lives in Japan.
[22:48] Did being at the march and hearing from the students talk about the communities who are not represented make you reconsider your own background and your own privilege?
Hanna: I know that I’m have a lot of privilege because I’m a white American. While, as a woman, I couldn’t walk a city street at night, I could do it during the day time. I wouldn’t be shot for walking down the block. I know that this is a really big problem for people of color. Many of them don’t feel safe in their cities. That is so saddening to me. I have no idea how that must feel,
Cian: I know that I’m a white straight male. I feel like I don’t have any right to complain about anything and that I should just let minorities do the talking. I agree with that because they’re the ones experiencing these tragedies and inequality.
Hanna: I do think it’s amazing that the face of this movement is a bisexual Cuban female. That just speaks volumes at to how diverse the movement is going to be. The fact that we have someone not male, white, or straight as the leader is kind of amazing.
No matter how much of a sports fan you are, you probably remember seeing Colin Kaepernick kneeling during National Anthem. President Trump took the debate to a whole new level when he said that anyone who does not respect the National Anthem and the flag should be fired.
Kaepernick and those who followed him are the most recent example of athletes using their sports as a means to protest, but history is filled with others who have come before them.
In this episode, we talk with Abe Khan, assistant professor of Communication Arts and Sciences and African-American Studies at Penn State, about the impact Kaepernick’s actions had on NFL culture and the broader role that protest plays in a democracy.
Michael Berkman and Chris Beem draw parallels between modern-day sports protests and Dr. Martin Luther King’s civil rights protests, and discuss the public’s feelings on protests as reported in the McCourtney Institute’s Mood of the Nation Poll.
[6:28] Help us remember what happened with Colin Kapernick and where the issues have gone from there:
Kapernick’s first kneel came at the end of August in 2016, it was actually at the end of a preseason football game. It actually didn’t start as a kneel.
He used two phrases that came, at least in my mind, to define the substance of the protest. One is, bodies in the street.And the other is people getting away with murder.
[8:54] How did the protest spread after Kapernicks initial demonstration?
So I’ll admit to being surprised about how quickly the Kapernick situation spread, but the number of athletes included 48 NFL players, 8 NBA teams, 14 WNBA players, including the entire squad of the Minnesota Links, a gold medal swimmer, 45 high school teams, 22 colleges, a middle school, and a youth football team in Beaumont Texas. 34 states, 4 countries.
[10:10] To wrap up this section about the history of the protest, where do things stand now?
One thing that emerged immediately after this was of course huge outrage, especially among NFL players.
Where were at is essentially a split in the players coalition, because I think that the NFL saw that the players coalition as an opportunity to co-op the force of the protest. Eric Reid (one of the earliest players to join Kapernick) and Michael Thomas (player for the Miami Dolphins) left the players coalition after the NFL promised to spend 100 million dollars promoting an agenda on criminal justice reform. This was seen as a bribe.
[12:03] Let’s talk about that, NFL culture. Sports is is kind of the one non-partisan place in our society.
The problem is, is that all of the political place in sport had been consumed by simplistic and idealized images of the nation, especially in the 1980’s and 90’s. There’s been patriotic symbolism in sports forever.
Patriotism and nationalism frequently get coded as a-political. That underwrites a form of attack on the method of protest. So to the extent that the anthem ritual is apolitical, disrupting the ritual will always be seen as an inappropriate intrusion of politics into sport.
[13:04] Who were some of those [athlete protesters] that came before him [Kapernick]?
Athletes have always used moments of patriotic ritual to express dissent. Of course the most famous example is John Carlos and Tommy Smith at the 1968 Olympics.
[14:40] Kapernick and these other athletes are effectively “on the job.” What effect, if any, do you see this having on their actions?
The recognition that athletes are on the job is often used as the ground from which to criticize the protester.
[17:13] Do you think that Kapernick and those who have followed him were successful in making their points?
I think that the answer there is yes but I can understand those who say no.
[18:38] How do you think history will look back on Kapernick and the impact that he’s had?
It’s true that the problem of police violence and accountability got lost in the shuffle about free speech and angry screeds about patriotism but that, it seems to me, is a limited metric of success.