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Tag: moral authority

  • War-Gaming for Democracy

    War-Gaming for Democracy

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    It’s January 21, 2025, the first full day of the second Trump administration. Members of a right-wing paramilitary group, deputized by the president to patrol the border, have killed a migrant family. Video of the incident sparks outrage, sending local protesters swarming to ICE detention centers. Left-wing pro-immigrant groups begin arriving in border states to reinforce the protests, setting off clashes.

    In response, the Democratic governors of New Mexico and Arizona mobilize National Guard units, ordering them to disperse the paramilitaries. But these groups, having been deputized by the president, are recognized under Articles I and II of the Constitution as legal militias. The commander of the New Mexico National Guard refuses orders from the governor, saying that migrants pose the true threat, not patriotic Americans defending their homes. The governor summarily relieves him of command. On his way out the door, the general pledges to “continue to follow the lawful commands of POTUS.”

    Last month, at one site in Washington, D.C., and another in Palo Alto, California, the advocacy group Veterans for Responsible Leadership hosted Constitutional Thresholds, a war game “designed to address the potential extra-constitutional actions of a second Trump presidential term.” The events described above were part of their scenario, an extrapolation based on statements from key Trump advisers. The game’s participants, a mix of former government officials, retired military officers, political operatives, and leaders of veterans’ organizations, were divided into a red pro-Trump cell and an anti-Trump blue cell. “As veterans, we are people who can uniquely communicate to the American public how important the Constitution is, because we took an oath to defend it,” Amy McGrath, a former Marine Corps pilot and a Democratic candidate for Senate in Kentucky who was one of the event’s organizers, told participants before it began. “That oath doesn’t go away just because you took off this uniform.”

    I would think about this injunction repeatedly over the course of the war game, which I attended in D.C. The organizers were sincere in their concerns about a second Trump administration, and earnest in their desire to prepare for the potential challenges. But I still wondered about certain of their assumptions—about the ways veterans on the left and the right assert moral authority in our society, the ways the organizers’ political opponents might behave, and the ends to which each side might go to preserve their vision of our democracy. Perhaps most of all, I wondered whether any of them had paused to consider how these war games might look to those who do not share their assumptions.

    The war game started with some minor confusion. The red and blue cells were decamping to their respective conference rooms, but William Enyart, a former member of Congress and retired major general in the Illinois National Guard, didn’t know where to go. He was assigned to play the role of adjutant general of the New Mexico National Guard. Although his character worked for the Democratic governor, the scenario cast him as sympathetic to the Trump administration. He wasn’t sure whether to head for the red or the blue conference room. He would, as the game progressed, wind up shuttling between the two, dramatizing the divided loyalties that were a theme of the day.

    With the players settled into their respective war rooms, the scenario began with a social-media post from the governor of Texas:

    For too long, we Texans have paid the price as Democrat governors and a Democrat president failed to protect our borders. The American people voted out a weak president and replaced him with one who will enforce our laws, and who is now delivering justice on behalf of the people of Arizona and New Mexico. We stand with them and President Trump’s plan to end the open-border regime of the past.

    Donald Trump, somewhat improbably played by the Never-Trump conservative Bill Kristol, posted his own brief statement of support on social media: “Help is on the way.” In addition to sending National Guard units, the president deputized members of two right-wing groups. Soon, the video of these groups killing the migrant family was introduced into the scenario.

    The scenario reached an inflection point for the blue cell when Enyart, as commander of the New Mexico National Guard, refused to disperse the federally deputized militias. Kathy Boockvar, a former Pennsylvania secretary of state playing the role of New Mexico’s governor, pulled Enyart into a separate conference room to confront him. “I took a dual oath, one to the State of New Mexico and one to the Constitution,” Enyart told Boockvar. “I am obligated to follow the Constitution first and foremost. It is my duty to disregard any unconstitutional orders that I’m given. With all due respect, governor, I will obey your directions so long as they’re within the parameters of the Constitution.”

    He began debating Articles I and II, and their authorities for use of militias, with Boockvar and a man playing the role of her counsel. They also began to debate which was the larger threat, the crisis at the border or the militias who’d ostensibly arrived to secure it. Boockvar summarily relieved Enyart of his command, and her counsel told him not to communicate with any of his subordinate commanders or key leaders within the New Mexico National Guard if he “wanted to remain on the right side of history.”

    Events in the red-cell war room, meanwhile, were moving briskly along. The White House seized on reports of tuberculosis to reinstate Title 42, the COVID-era provision that secured the border. In coordination with the speaker of the House, the president was planning a joint address to Congress that evening in which he’d update the American people on the situation. At that address, the president also planned to pardon those convicted after January 6. There was some internal White House debate as to whether Stewart Rhodes, the founder of the Oath Keepers, should be present at the Capitol for the mass pardoning. The consensus, however, was that he should instead be flown down to Las Cruces, New Mexico, to galvanize the militias.

    The situation at the border was deteriorating rapidly. In the last hour of the war game, the governors of New Mexico and Arizona ordered law enforcement to detain militia members. The Texas governor and Tucker Carlson hosted a mass militia-deputization ceremony next to the border crossing in El Paso. One of the right-wing groups warned that it might escalate; a left-wing veterans group responded by asking the Defense Department to remind veterans and National Guard members of their duty. Then, in the final minutes of the game, a shootout in El Paso left 14 members of a right-wing paramilitary group dead. This seemed to be the final provocation, the crescendo for which the entire scenario had been constructed, delivering the excuse Trump needed to invoke the Insurrection Act. Kristol demurred.

    “Trump can be canny when his future is on the line,” Kristol said later. “He’s got a sense that there’s things he could do that would go too far, that would lose him the support he really cares about. He’s a very effective demagogue.” Kristol believed that Trump might ultimately hang back in such a scenario, allowing the governors to carry the burden of securing their states. Given Trump’s history of shifting responsibility for his mistakes onto subordinates, Kristol’s assessment certainly didn’t seem far off.

    After the game, the participants gathered to debrief. They were struck by the speed at which events had unfolded. Some believed that the courts would, in reality, have slowed things down, serving as a check on executive power, while others were equally certain a second Trump administration would blow past the judiciary. “In the second term, there will be no grown-ups in the room. No one in that room will even have a moment mentally where they say, ‘This is against the law, Mr. President. We can’t do it,’” said Rick Wilson, a political operative and co-founder of the Lincoln Project, who’d played the White House chief of staff. “They’ll say, ‘This is against the law, Mr. President. How do we do it?’”

    Kristol wasn’t so sure. “There’s lots of ways to slow this down,” he said. “Trump can’t replace everyone on January 20.” He suggested that if Trump wins, the Biden administration can spend the months before his inauguration preparing for the challenge, and outside groups can ready legal challenges to the things he’s promising to do.

    Participants lamented that the left was too often caught flat-footed by the right, and started exploring ideas about how best to prepare. Some floated the idea of forming “a parallel government” or “government in exile” or “shadow government” focused on countering Trump’s administrative actions. Will Attig, one of the few participants with a background in organized labor, noted that a third of airline pilots are veterans. What if those pilots organized a boycott and decided that they wouldn’t fly into red states? At times, the participants spoke of veterans as a cohesive group, one that the left could corral. Yet veterans are divided politically, just like the rest of Americans—and a majority of veterans supported Trump in the 2020 election. No one seemed to consider that political action designed to appeal to veterans on one end of the political spectrum would inevitably invite a response from veterans on the other side.

    Veterans played a leading role in the day’s events. Most of the game’s key organizers were veterans. And although many participants were not, the veterans are the ones who argued most stridently that constitutional norms would do little to stymie Trump, and that veterans should help lead efforts to organize against a second Trump administration. Perhaps that’s because those who have experienced war—particularly the brutal insurgencies in Iraq and Afghanistan—need less convincing of civilization’s inherent fragility.

    Veterans have played a vital role in our civic life. A disproportionate number of veterans held elected office after the Second World War, the last era in which our politics was functional. Their shared experience helped ward off the endemic hyper-partisanship we suffer today. If you’ve fought a war together, you’re less likely to fight a war among yourselves.

    The idea that veterans should play a central role in resisting any constitutional overreach from Trump seemed to rely on the argument that the oath we swore to “support and defend the Constitution” extends to civilian life. But this neglects a far less frequently referenced, but equally essential, portion of the oath of office, which concludes with a commitment to “well and faithfully discharge the duties of the office on which I am about to enter.” When you take off your uniform, the term of your oath ends. When veterans assume an active role in civic life, they do so as civilians, not as extrajudicial defenders of the Constitution.

    The far-right has long urged veterans to remember their oaths. Does the left want to travel further down that same road? Imagine if the Heritage Foundation, or any other right-wing advocacy group, hosted a set of veteran-led war games based around countering the sort of extra-constitutional violations that some conservatives already allege that President Joe Biden is indulging: Biden has stolen the election through mail-in ballots; Biden has abandoned his obligation to seal the border. It’s not hard to anticipate the denunciations that would flood in from the left. In such exercises, the scenarios reveal as much about the participants and how they imagine their adversaries as they reveal about those adversaries themselves.

    The war game I witnessed built to the question of whether the president would invoke the Insurrection Act. The organizers approached the federalization of the National Guard as an unconscionable act that would grant President Trump dangerous powers. A previous war game, organized by many of the same participants and turned into the documentary War Game, which recently premiered at the Sundance Film Festival, also featured the invocation of the Insurrection Act as the scenario’s climax. In the documentary, the scenario was built around a repeat of January 6, and centered on the question of whether the Democratic president would evoke the Insurrection Act to contain protesters at the Capitol, deploying the military to contain the protests with force. He did not.

    And yet, many presidents have made a different choice. Franklin Roosevelt, Eisenhower, Kennedy, LBJ, and Reagan all invoked the Insurrection Act at least once during their administrations. Kennedy and Johnson each invoked it three times, Kennedy twice to federalize the Alabama National Guard when the governor refused to integrate schools. The Insurrection Act was last invoked 32 years ago, in 1992, by President George H. W. Bush during the Los Angeles riots. Whether you identify as a Democrat or a Republican, a president of your own party has invoked the act within living memory of many of your fellow citizens. The problem, it seems, is not invoking the act, but the fact that Trump might be the one who has the power to invoke it. Follow that logic. Trump would reclaim that power only if he wins the election. And if he wins the election, it will be because enough Americans choose to give him their vote.

    This is where the logic of war games begins to break down in a democracy. Unless you believe a constitution that can deliver a Trump presidency is not worth upholding, you must accept a president’s legal use of his executive authority. Is it possible that war games in American politics are, at least in this moment, less about countering illegal actions and more about planning to undermine opposing administrations? If war games like the one I watched become a political norm, will that be healthy for our democracy?

    During the debrief, Kristofer Goldsmith touched on the role of the courts. Goldsmith is an Iraq War veteran who now works for an organization called Task Force Butler, focused on countering right-wing extremist groups. “I know gameplay for this type of scenario can feel very fast,” he said. “I just want to emphasize that this is the way things can develop on the ground, and there will not be time for the courts to intervene. The distance between deputizing an extremist organization and 14 people getting killed on the ground is minutes, and there’s no way to actually do a filing or to get a response from a judge.”

    I walked away from the war game wondering whether the participants were cognizant of how their actions might be perceived not only by those on the right, but also by those who don’t entirely share their views. If some on the left don’t believe that courts or systemic checks will be able to halt the extra-constitutional actions of a second Trump administration—or even its legal ones—does it follow that the opposition should abandon constitutional norms and establish “shadow governments” and resistance cells to check executive authority? Many of the war game’s participants seemed to think so.

    If the divide between the left and the right in America has become so wide that neither can conceive of the other wielding power legitimately, then perhaps the war game I observed wasn’t a game at all.

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    Elliot Ackerman

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  • The Moral Case Against Euphemism

    The Moral Case Against Euphemism

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    The Sierra Club’s Equity Language Guide discourages using the words stand, Americans, blind, and crazy. The first two fail at inclusion, because not everyone can stand and not everyone living in this country is a citizen. The third and fourth, even as figures of speech (“Legislators are blind to climate change”), are insulting to the disabled. The guide also rejects the disabled in favor of people living with disabilities, for the same reason that enslaved person has generally replaced slave : to affirm, by the tenets of what’s called “people-first language,” that “everyone is first and foremost a person, not their disability or other identity.”

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    The guide’s purpose is not just to make sure that the Sierra Club avoids obviously derogatory terms, such as welfare queen. It seeks to cleanse language of any trace of privilege, hierarchy, bias, or exclusion. In its zeal, the Sierra Club has clear-cut a whole national park of words. Urban, vibrant, hardworking, and brown bag all crash to earth for subtle racism. Y’all supplants the patriarchal you guys, and elevate voices replaces empower, which used to be uplifting but is now condescending. The poor is classist; battle and minefield disrespect veterans; depressing appropriates a disability; migrant—no explanation, it just has to go.

    Equity-language guides are proliferating among some of the country’s leading institutions, particularly nonprofits. The American Cancer Society has one. So do the American Heart Association, the American Psychological Association, the American Medical Association, the National Recreation and Park Association, the Columbia University School of Professional Studies, and the University of Washington. The words these guides recommend or reject are sometimes exactly the same, justified in nearly identical language. This is because most of the guides draw on the same sources from activist organizations: A Progressive’s Style Guide, the Racial Equity Tools glossary, and a couple of others. The guides also cite one another. The total number of people behind this project of linguistic purification is relatively small, but their power is potentially immense. The new language might not stick in broad swaths of American society, but it already influences highly educated precincts, spreading from the authorities that establish it and the organizations that adopt it to mainstream publications, such as this one.

    Although the guides refer to language “evolving,” these changes are a revolution from above. They haven’t emerged organically from the shifting linguistic habits of large numbers of people. They are handed down in communiqués written by obscure “experts” who purport to speak for vaguely defined “communities,” remaining unanswerable to a public that’s being morally coerced. A new term wins an argument without having to debate. When the San Francisco Board of Supervisors replaces felon with justice-involved person, it is making an ideological claim—that there is something illegitimate about laws, courts, and prisons. If you accept the change—as, in certain contexts, you’ll surely feel you must—then you also acquiesce in the argument.

    In a few cases, the gap between equity language and ordinary speech has produced a populist backlash. When Latinx began to be used in advanced milieus, a poll found that a large majority of Latinos and Hispanics continued to go by the familiar terms and hadn’t heard of the newly coined, nearly unpronounceable one. Latinx wobbled and took a step back. The American Cancer Society advises that Latinx, along with the equally gender-neutral Latine, Latin@, and Latinu, “may or may not be fully embraced by older generations and may need additional explanation.” Public criticism led Stanford to abolish outright its Elimination of Harmful Language Initiative—not for being ridiculous, but, the university announced, for being “broadly viewed as counter to inclusivity.”

    In general, though, equity language invites no response, and condemned words are almost never redeemed. Once a new rule takes hold—once a day in history can no longer be dark, or a waitress has to be a server, or underserved and vulnerable suddenly acquire red warning labels—there’s no going back. Continuing to use a word that’s been declared harmful is evidence of ignorance at best or, at worst, a determination to offend.

    Like any prescribed usage, equity language has a willed, unnatural quality. The guides use scientific-sounding concepts to lend an impression of objectivity to subjective judgments: structural racialization, diversity value proposition, arbitrary status hierarchies. The concepts themselves create status hierarchies—they assert intellectual and moral authority by piling abstract nouns into unfamiliar shapes that immediately let you know you have work to do. Though the guides recommend the use of words that are available to everyone (one suggests a sixth-to-eighth-grade reading level), their glossaries read like technical manuals, put together by highly specialized teams of insiders, whose purpose is to warn off the uninitiated. This language confers the power to establish orthodoxy.

    Mastering equity language is a discipline that requires effort and reflection, like learning a sacred foreign tongue—ancient Hebrew or Sanskrit. The Sierra Club urges its staff “to take the space and time you need to implement these recommendations in your own work thoughtfully.” “Sometimes, you will get it wrong or forget and that’s OK,” the National Recreation and Park Association guide tells readers. “Take a moment, acknowledge it, and commit to doing better next time.”

    The liturgy changes without public discussion, and with a suddenness and frequency that keep the novitiate off-balance, forever trying to catch up, and feeling vaguely impious. A ban that seemed ludicrous yesterday will be unquestionable by tomorrow. The guides themselves can’t always stay current. People of color becomes standard usage until the day it is demoted, by the American Heart Association and others, for being too general. The American Cancer Society prefers marginalized to the more “victimizing” underresourced or underserved—but in the National Recreation and Park Association’s guide, marginalized now acquires “negative connotations when used in a broad way. However, it may be necessary and appropriate in context. If you do use it, avoid ‘the marginalized,’ and don’t use marginalized as an adjective.” Historically marginalized is sometimes okay; marginalized people is not. The most devoted student of the National Recreation and Park Association guide can’t possibly know when and when not to say marginalized; the instructions seem designed to make users so anxious that they can barely speak. But this confused guidance is inevitable, because with repeated use, the taint of negative meaning rubs off on even the most anodyne language, until it has to be scrubbed clean. The erasures will continue indefinitely, because the thing itself—injustice—will always exist.

    In the spirit of Strunk and White, the guides call for using specific rather than general terms, plain speech instead of euphemisms, active not passive voice. Yet they continually violate their own guidance, and the crusade to eliminate harmful language could hardly do otherwise. A division of the University of Southern California’s School of Social Work has abandoned field, as in fieldwork (which could be associated with slavery or immigrant labor) in favor of the obscure Latinism practicum. The Sierra Club offers refuse to take action instead of paralyzed by fear, replacing a concrete image with a phrase that evokes no mental picture. It suggests the mushy protect our rights over the more active stand up for our rights. Which is more euphemistic, mentally ill or person living with a mental-health condition? Which is more vague, ballsy or risk-taker? What are diversity, equity, and inclusion but abstractions with uncertain meanings whose repetition creates an artificial consensus and muddies clear thought? When a university administrator refers to an individual student as “diverse,” the word has lost contact with anything tangible—which is the point.

    The whole tendency of equity language is to blur the contours of hard, often unpleasant facts. This aversion to reality is its main appeal. Once you acquire the vocabulary, it’s actually easier to say people with limited financial resources than the poor. The first rolls off your tongue without interruption, leaves no aftertaste, arouses no emotion. The second is rudely blunt and bitter, and it might make someone angry or sad. Imprecise language is less likely to offend. Good writing—vivid imagery, strong statements—will hurt, because it’s bound to convey painful truths.

    Katherine Boo’s Behind the Beautiful Forevers is a nonfiction masterpiece that tells the story of Mumbai slum dwellers with the intimacy of a novel. The book was published in 2012, before the new language emerged:

    The One Leg’s given name was Sita. She had fair skin, usually an asset, but the runt leg had smacked down her bride price. Her Hindu parents had taken the single offer they got: poor, unattractive, hard-working, Muslim, old—“half-dead, but who else wanted her,” as her mother had once said with a frown.

    Translated into equity language, this passage might read:

    Sita was a person living with a disability. Because she lived in a system that centered whiteness while producing inequities among racial and ethnic groups, her physical appearance conferred an unearned set of privileges and benefits, but her disability lowered her status to potential partners. Her parents, who were Hindu persons, accepted a marriage proposal from a member of a community with limited financial resources, a person whose physical appearance was defined as being different from the traits of the dominant group and resulted in his being set apart for unequal treatment, a person who was considered in the dominant discourse to be “hardworking,” a Muslim person, an older person. In referring to him, Sita’s mother used language that is considered harmful by representatives of historically marginalized communities.

    Equity language fails at what it claims to do. This translation doesn’t create more empathy for Sita and her struggles. Just the opposite—it alienates Sita from the reader, placing her at a great distance. A heavy fog of jargon rolls in and hides all that Boo’s short burst of prose makes clear with true understanding, true empathy.

    The battle against euphemism and cliché is long-standing and, mostly, a losing one. What’s new and perhaps more threatening about equity language is the special kind of pressure it brings to bear. The conformity it demands isn’t just bureaucratic; it’s moral. But assembling preapproved phrases from a handbook into sentences that sound like an algorithmic catechism has no moral value. Moral language comes from the struggle of an individual mind to absorb and convey the truth as faithfully as possible. Because the effort is hard and the result unsparing, it isn’t obvious that writing like Boo’s has a future. Her book is too real for us. The very project of a white American journalist spending three years in an Indian slum to tell the story of families who live there could be considered a gross act of cultural exploitation. By the new rules, shelf upon shelf of great writing might go the way of blind and urban. Open Light in August or Invisible Man to any page and see how little would survive.

    The rationale for equity-language guides is hard to fault. They seek a world without oppression and injustice. Because achieving this goal is beyond anyone’s power, they turn to what can be controlled and try to purge language until it leaves no one out and can’t harm those who already suffer. Avoiding slurs, calling attention to inadvertent insults, and speaking to people with dignity are essential things in any decent society. It’s polite to address people as they request, and context always matters: A therapist is unlikely to use terms with a patient that she would with a colleague. But it isn’t the job of writers to present people as they want to be presented; writers owe allegiance to their readers, and the truth.

    The universal mission of equity language is a quest for salvation, not political reform or personal courtesy—a Protestant quest and, despite the guides’ aversion to any reference to U.S. citizenship, an American one, for we do nothing by half measures. The guides follow the grammar of Puritan preaching to the last clause. Once you have embarked on this expedition, you can’t stop at Oriental or thug, because that would leave far too much evil at large. So you take off in hot pursuit of gentrification and legal resident, food stamps and gun control, until the last sin is hunted down and made right—which can never happen in a fallen world.

    This huge expense of energy to purify language reveals a weakened belief in more material forms of progress. If we don’t know how to end racism, we can at least call it structural. The guides want to make the ugliness of our society disappear by linguistic fiat. Even by their own lights, they do more ill than good—not because of their absurd bans on ordinary words like congresswoman and expat, or the self-torture they require of conscientious users, but because they make it impossible to face squarely the wrongs they want to right, which is the starting point for any change. Prison does not become a less brutal place by calling someone locked up in one a person experiencing the criminal-justice system. Obesity isn’t any healthier for people with high weight. It’s hard to know who is likely to be harmed by a phrase like native New Yorker or under fire; I doubt that even the writers of the guides are truly offended. But the people in Behind the Beautiful Forevers know they’re poor; they can’t afford to wrap themselves in soft sheets of euphemism. Equity language doesn’t fool anyone who lives with real afflictions. It’s meant to spare only the feelings of those who use it.

    The project of the guides is utopian, but they’re a symptom of deep pessimism. They belong to a fractured culture in which symbolic gestures are preferable to concrete actions, argument is no longer desirable, each viewpoint has its own impenetrable dialect, and only the most fluent insiders possess the power to say what is real. What I’ve described is not just a problem of the progressive left. The far right has a different vocabulary, but it, too, relies on authoritarian shibboleths to enforce orthodoxy. It will be a sign of political renewal if Americans can say maddening things to one another in a common language that doesn’t require any guide.


    This article appears in the April 2023 print edition with the headline “The Moral Case Against Euphemism.” When you buy a book using a link on this page, we receive a commission. Thank you for supporting The Atlantic.

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    George Packer

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