Author Archives: Peter

About Peter

Associate Dean for Research and the Lincoln Filene Professor of Citizenship and Public Affairs at Tufts University's Tisch College of Civic Life. Concerned about civic education, civic engagement, and democratic reform in the United States and elsewhere.

what I like in historical writing

Simi Valley, in Ventura County, CA: Not that anyone has asked, but these are the history books that I remember reading over the past couple of years, ranked from my favorite down:

  1. The Rise of Western Christendom: Triumph and Diversity, A.D. 200-1000 (Making of Europe) by Peter Brown
  2. A Concise History of Russia (Cambridge Concise Histories) by Paul Bushkovitch
  3. October: The Story of the Russian Revolution by China Miéville
  4. SPQR: A History of Ancient Rome by Mary Beard
  5. Civil Resistance and Power Politics: The Experience of Non-violent Action from Gandhi to the Present by Adam Roberts and Timothy Garton Ash
  6. Great Soul: Mahatma Gandhi and His Struggle with India by Joseph Lelyveld
  7. China: A History by John Keay
  8. Grand Hotel Abyss: The Lives of the Frankfurt School, by Stuart Jeffries
  9. A Short History of Byzantium by John Julius Norwich

I appreciate history that makes arguments, but I like arguments that have limited scope. History isn’t just one event after another. It is definitely not a series of quirky decisions made by colorful characters on account of their personalities. On the other hand, when an author hammers away on a few big explanatory themes, I not only get bored as a reader, but I become skeptical. The past is always too complex for grand explanations.

A good example of an explanatory argument is Paul Bushkovitch’s observation–perhaps it’s been others’, too–that the Orthodox translate scripture into local vernaculars. Thus the Greek Bible could be translated into Old Slavic for Kievan Rus, and the Rus didn’t have to learn Greek. Nor was it necessary to translate other Greek texts into Slavic to complete their conversion. The early Orthodox Slavs thus missed the secular legacy of the classical world that had been so influential in Byzantium, until it started filtering in from the West in the 1600s. This argument helps to define and explain a significant phenomenon without resort to iron laws, inflexible patterns, or inevitabilities.

Because I am a lay reader, I don’t need a large scholarly apparatus or much explicit historiography. But I think I can tell the difference between a book that rests on extensive review of previous research (e.g., Peter Brown’s The Rise of Western Christendom) and one that basically just retells stories from chronicles (e.g., John Julius Norwich).

Finally, I like my history to have an ethical sensibility. It should demonstrate concern for the human beings it describes, who should be as diverse as possible. It is an ethical act to recover or reimagine the perspectives of people who would otherwise be forgotten or misunderstood. But I balk at moralizing history: at narrative with a layer of explicit value-judgments rendered by the author.

talking about teens and the 2018 election

While traveling to Orlando to talk about civic education, I’ll post two recent links.

First is today’s episode of “On Point” from NPR. The guests are three teenagers who are running for governor in Kansas (which imposes no age limit on candidates)–and me. I celebrate the young politicians but try to broaden the conversation to other forms of civic engagement that can involve a lot more kids.

And here is a piece by me on civic education in America and specifically in Connecticut “PERSPECTIVE: Republic Still at Risk; Connecticut Edges Forward.”

what does it mean to say democracy is in retreat?

According to Freedom House, “Democracy faced its most serious crisis in decades in 2017 as its basic tenets—including guarantees of free and fair elections, the rights of minorities, freedom of the press, and the rule of law—came under attack around the world.”

This statement deserves unpacking if we want to understand in what ways democracy (or “freedom”) is declining worldwide. The statement combines several ideals that may not fit neatly together in practice. It’s not obvious why Freedom House mentions some rights instead of others. For example, if the key concept is “democracy,” we might look for equality of voice, power, and status. Finally, the statement never defines the alternative to democracy: what is gaining at the expense of the basket of values that Freedom House endorses.

I think what’s gaining is authoritarianism, meaning a system that relies on the arbitrary will of leaders. It is a government by rulers without (many) rules. An authoritarian leader can say “Do this” and can evade any explanation other than, “Because I said so.” Authoritarian leaders typically undermine precisely the values that Freedom House lists: fair elections, minority rights, a free press, and rule of law.

The opposite of authoritarianism is “non-domination,” in Philip Pettit’s influential sense. A system without domination is one in which, although citizens must follow rules and face restrictions, nobody can simply tell anyone else what to do. Pettit argues that non-domination was the core value in the long tradition of civic republicanism that began in antiquity and flourished in the Italian city states, the English Revolution, and the American founding. His framework suggests a spectrum that runs from an absence of domination (republicanism) to pervasive domination (authoritarianism).

Evidence like the material I collected recently shows that republican institutions are in decline in many countries. Republicanism is in retreat.

Within the republican tradition, there is room for debate about democratic processes. Do democratic institutions (such as popular voting) prevent domination or create opportunities for majorities to dominate? There is also room for debate about liberal rights. For example, do property rights prevent or enable domination?

I’ll leave liberal rights aside for this post, although they are important. If we focus on democratic participation (lively debate, mobilized citizens, and a strong scope for elections), then we can view it as theoretically distinct from republicanism. Below, republicanism is on the horizontal axis; democracy on the vertical. Quadrant A stands for a system in which the people rule, yet majorities or popularly elected leaders dictate results without having to justify themselves. B is a society with equal voice and power, where everything is open to debate and no one can dominate anyone else. C is classic authoritarianism: no rules, no voice. And D is a system in which the government is limited and rule-guided and obligated to explain itself, but the people don’t have much of a voice. (Austria-Hungary in 1890?)

It is then an empirical question whether democratic processes tend to accompany republican safeguards. Is B common? Is it even possible?

In the V-Dem database, in 2016, for nations that held elections at all, there was a correlation of 0.4 between the degree to which the executive branch honors constitutional constraints and the degree to which free elections were held without intimidation.

There was a stronger correlation between respect for the constitution and robust public discussion (.53). (This means that that “large numbers of non-elite groups as well as ordinary people … discuss major policies among themselves, in the media, in associations or neighborhoods, or in the streets”).

I show here the correlation between respect for the constitution and whether the government consults with a broad range of stakeholders before making decisions (0.6).

These results are consistent with the hypothesis that elections and a strong public sphere help to check arbitrary power. Perhaps limited governments are forced to permit elections, to consult with stakeholders, and to accept robust deliberation.

There are no examples in the world today of strongly rule-guided governments that don’t deliberate at all, nor are there any governments that consult and deliberate widely but pay no attention to constitutional safeguards.

However, the correlations are far from lockstep. Countries do fall in all of the four quadrants, albeit not deeply into A or D. If your values are strongly republican, democratic methods seem to be helpful–but they won’t get you all the way to non-domination. And if your values are strictly democratic, republicanism may get somewhat in your way.

notes on John Ashbery, Paradoxes and Oxymorons

A “plain” is a level place. Some plains are places that were leveled. Isaiah 40:4: “Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level, the rugged places a plain.”

A “level” is a device for seeing whether things are flat. It helps us put different objects on the same level or on the same plane.

If you “level” with people, you give them the plain facts, no playing around.

“Play”: an activity conducted for enjoyment, not for a practical purpose. It is activity without an end. Two people can play, which requires cooperation as well as competition. You can be played. “To play”: to turn written music into sound. A play is also a thing with an opening and an ending.

“Attitude” is the orientation of an object, such as an airplane, relative to the level ground. A level would be needed to measure a plane’s attitude. If you were trying to hit a target with a plane, a level would help you keep the attitude right so that you wouldn’t miss it.

If you Google “division of grace,” the first hit is Thomas Aquinas’ Summa Theologiae, First Part of the Second Part, Question 111, “The division of grace,” which begins, “Whether grace is fittingly divided into sanctifying grace and gratuitous grace?” Part of his answer: “gratuitous grace … is bestowed on a man … not to justify him, but rather that he may cooperate in the justification of another …” Aquinas proves this point with authorities and reasons.

John Ashbery didn’t have Google. I have no idea whether these obscure puns that I found by searching the Web were on his mind. But he already lived in a world of words, excessive words, words that referred to each other, that demanded attention, that bored, that confused. “It gets lost in the steam and chatter of typewriters.”

(“It?” There is literally a missing word “it” in the phrase “And before you know /It gets lost …” What gets lost? “It” is so lost that it’s not even printed in the poem.)

A poem is just a string of words. That is all it is at a “plain level.” We are deluged with words. Most text is not poetry, but even poems are enormously common, and most of them are worth very little. To write something that qualifies as a poem is easy–you just type. You make a keyboard chatter until you have rows of words. Unless your name is John Ashbery, chances are low that anyone will read those lines.

Still, if you’ve poured yourself into those words, you want someone to follow them, to play with them, to concentrate on their levels of meaning, including the levels that were plain and the ones you never noticed. You don’t want them looking out a window and fidgeting. (Let alone pretending to fidget! Who pretends to fidget?)

A poem and you are like possible lovers, but the poem doesn’t have much of a chance; there are so many other words that you could notice instead. The poem will be sad if you don’t play with it.

But suddenly, in the final stanza, you and the poem are joined by a third party. “And the poem / Has set me softly down beside you. The poem is you.” Who is this “me”?

As long as the story is about a poem wanting to connect and feeling sad, it’s all fun and games: wordplay. But when you realize that the poem is the voice of a human being who wants to connect with you, suddenly it’s not just play but also love.

“Paradoxes and Oxymorons” from Shadow Train by John Ashbery. Copyright © 1980, 1981 by John Ashbery. Source. See also “signal” and “a poem should.”

register and propose sessions for Frontiers of Democracy 2018

Frontiers of Democracy is an annual conference hosted by the Jonathan M. Tisch College of Civic Life at Tufts University since 2009. The 2018 conference will take place from June 21 (5pm) until June 23 (1 pm) at Tufts University’s downtown Boston campus in Chinatown.

Partners for the conference in 2018 include the Bridge Alliance, the Deliberative Democracy Consortium, the National Conference on Citizenship, and the International Center on Nonviolent Conflict.

2018 Theme: According to Freedom House, democracy has been in retreat worldwide for twelve years. Many people are pushing back, including activists and organizers who are nonviolently struggling, using tactics like strikes, boycotts, and mass demonstrations against entrenched power. Other individuals and groups take different approaches, some seeking a greater degree of neutrality and emphasizing deliberative dialogue, particularly when they work within institutions such as schools, public agencies, and newspapers. This year, Frontiers will bring people from these communities of scholarship and practice together to ask how they can learn from and complement each another.

You can now register and pay to hold a spot. Please note that speakers and session organizers must purchase tickets.

You may propose sessions using this form.

For best consideration, please submit your proposals no later than March 16, 2018.

Three kinds of proposals are welcome:

  1. A presentation by you (or by you with a colleague) that the conference organizers can combine with other presentations to create a session.
  2. A panel that you organize with several other confirmed presenters. Or …
  3. Another other kind of session that you organize, such as a design workshop, deliberation, debate, planning meeting, training session, etc.

Individual presentations are limited to 10 minutes. Sessions last 90 minutes and must use interactive formats. The submission form will require the names and contact information of your confirmed co-presenters. You may propose more than one idea using the same form.

You may add your name to the conference mailing list to receive updates.

Frontiers of Democracy immediately follows the Summer Institute of Civic Studies, a selective 2-week seminar for scholars, practitioners, and advanced graduate students. Applications for the Summer Institute are being received until March 16, 2018.