Posts Tagged ‘Bernie Sanders’

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The goal of mainstream economists is to get everybody to work. As a result, they celebrate capitalism for creating full employment—and worry that capitalism will falter if not enough people are working.

The utopian premise and promise of mainstream economic theory are that capitalism generates an efficient allocation of resources, including labor. Thus, underlying all mainstream economic models is a labor market characterized by full employment.

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Thus, for example, in a typical mainstream macroeconomic model, an equilibrium wage rate in the the labor market (Wf, in the lower left quadrant) is characterized by full employment (the supply of and demand for labor are equal, at Lf), which in turn generates a level of full-employment output (Yf, via the production function, in the lower right quadrant) and a corresponding level of prices (P0, in the upper quadrants). If the money wage is flexible it is possible to ignore the top left quadrant, because, in that case, the equilibrium real wage, employment and output are Wf, Lf and Yf, respectively, whatever the price level. With flexible money wages, the aggregate supply curve is independent of the price level and is represented by YFYF.

That’s the neoclassical version of the story. The Keynesian alternative is that the aggregate supply curve is relatively elastic below full employment and the wage rate is fixed by institutions, and therefore is not perfectly flexible. In such a case, aggregate demand determines the level of output, which will normally fall below the full-employment level.

And so we have the longstanding argument between the two wings of mainstream economics—between the invisible hand of flexible wages and the visible hand of government spending. But, equally important, what the two theories of macroeconomics have in common is the ultimate goal: full employment. In other words, both groups of economists presume that the aim of capitalism is to generate full employment and that, with the appropriate policies—free markets for the neoclassicals, government intervention for the Keynesians—capitalism is capable of putting everyone to work.

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But the argument also goes in the opposite direction: capitalism works best when everyone is working. That’s because capitalist growth (e.g., in terms of Gross Domestic Product per capita, the green line in the chart, measured on the left) is predicated on the growth of the labor force (the the red line, measured on the right).

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Mainstream economists also argue that a low work rate is an important cause of low incomes and high poverty. They argue that, when considering different policy interventions for this population—including improving educational attainment, raising the minimum wage, and increasing the number of two-earner families—the most beneficial intervention for improving incomes is to assume that all household heads work full-time.

Finally, mainstream economists argue that, in addition to increasing incomes and decreasing poverty, work has an additional benefit: it gives people dignity and a sense of self-worth. The idea, as articulated for example by Brad DeLong, is that having a job gives workers an honorable place in society, which presumably they are deprived of if they receive some kind of government assistance—whether in the form of payments from one or another anti-poverty program or a universal basic income. “Just giving people money” (according to Eduardo Porter) disrupts the incentive to work and undermines the “social, psychological, and economic anchor” associated with having a job.

That’s why there’s such an intense debate these days over the participation rate of U.S. workers. Even though the unemployment rate has fallen to historically low levels (and now stands at 3.8 percent), the lack of participation—whether measured in terms of the labor force participation rate (the blue line in the chart) or the employment-population ratio (the red line)—remains much lower than it was a couple of decades ago.* According to mainstream economists, that’s why rates of growth in output and incomes have slowed. There simply aren’t enough people working.

Once again, there’s an ongoing discussion among mainstream economists about the causes of that decline and what to do about it. More conservative mainstream economists tend to focus on the supply side of the labor market and the unwillingness of workers to make themselves available—mostly because they’re benefiting from some part of the social safety net (such as disability insurance, welfare, or government health insurance). Liberal mainstream economists also worry about the supply side (especially, for example, when it comes to women, who might not be able to work because they don’t have adequate childcare) but put more emphasis on the demand side (for example, the elimination of specific kinds of jobs based on international trade, automation, or the effects of economic downturns). Underlying this debate is a shared presumption that more people working will be better for them and for the economy as a whole.

Even portions of the Left accept the idea that the goal is to move toward more work. Thus, for example, both modern monetary theorists and Bernie Sanders argue in favor of a government job guarantee. The idea is that, if private employers can’t or won’t make the decisions to hire workers and create full employment, then the government needs to step in, as the “employer of last resort.” Again, the presumption—shared with those in both wings of mainstream economics—is that the goal of the current economic system and appropriate economic policy is get more workers to work more.

The utopianism of full employment is so entrenched, as a seemingly uncontested common sense, it’s difficult to imagine a different utopian horizon. But there is one, which emerges from at least three different theoretical and political traditions.

In the Marxian tradition, more work also means more surplus labor, which benefits all those who manage to get a cut of the surplus—but not workers themselves, who fall increasingly behind their employers and others in the small group at the top. That’s because, as employment increases, more workers are performing both necessary and surplus labor. Therefore, even assuming the rate of surplus extraction remains constant, the total amount of surplus created by workers increases. But, of course, the rate itself often increases—for example, as a result of competition among capitalists, who find ways of increasing productivity, which tends to lower the amount they have to pay to hire their workers (as I explain in more detail here). So, what appears to be an unalloyed good in the mainstream tradition—more jobs and more workers—is an economic and social disaster from a Marxian perspective. More workers produce more surplus, which is used to create a growing gap between those at the top and everyone else.

Then there’s the broader socialist tradition, which attacked the capitalist work ethic and claimed “The Right to Be Lazy.” Here’s Paul LaFargue back in 1883:

Capitalist ethics, a pitiful parody on Christian ethics, strikes with its anathema the flesh of the laborer; its ideal is to reduce the producer to the smallest number of needs, to suppress his joys and his passions and to condemn him to play the part of a machine turning out work without respite and without thanks.

And LaFargue criticized both economists (who “preach to us the Malthusian theory, the religion of abstinence and the dogma of work”) and workers themselves (who invited the “miseries of compulsory work and the tortures of hunger” and need instead to forge a brazen law forbidding any man to work more than three hours a day, the earth, the old earth, trembling with joy would feel a new universe leaping within her”).

Today, in the United States and around the world, the capitalist work ethic still prevails.

Workers are exhorted to search for or keep their jobs, even as wage increases fall far short of productivity growth, inequality (already obscene) continues to rise, new forms of automation threaten to displace or destroy a wage range of occupations, unions and other types of worker representation have been undermined, and digital work increasingly permeates workers’ leisure hours.

The world of work, already satirized by LaFargue and others in the nineteenth century, clearly no longer works.

Not surprisingly, the idea of a world without work has returned. According to Andy Beckett, a new generation of utopian academics and activists are imagining a “post-work” future.

Post-work may be a rather grey and academic-sounding phrase, but it offers enormous, alluring promises: that life with much less work, or no work at all, would be calmer, more equal, more communal, more pleasurable, more thoughtful, more politically engaged, more fulfilled – in short, that much of human experience would be transformed.

To many people, this will probably sound outlandish, foolishly optimistic – and quite possibly immoral. But the post-workists insist they are the realists now. “Either automation or the environment, or both, will force the way society thinks about work to change,” says David Frayne, a radical young Welsh academic whose 2015 book The Refusal of Work is one of the most persuasive post-work volumes. “So are we the utopians? Or are the utopians the people who think work is going to carry on as it is?”

I’m willing to keep the utopian label for the post-work thinkers precisely because they criticize the world of work—as neither natural nor particularly old—and extend that critique to the dictatorial powers and assumptions of modern employers, thus opening a path to consider other ways of organizing the world of work. Most importantly, post-work thinking creates the possibility of criticizing the labor involved in exploitation and thus of creating the conditions whereby workers no longer need to succumb to or adhere to the distinction between necessary and surplus labor.

In this sense, the folks working toward a post-work future are the contemporary equivalent of the “communist physiologists, hygienists and economists” LaFargue hoped would be able to

convince the proletariat that the ethics inoculated into it is wicked, that the unbridled work to which it has given itself up for the last hundred years is the most terrible scourge that has ever struck humanity, that work will become a mere condiment to the pleasures of idleness, a beneficial exercise to the human organism, a passion useful to the social organism only when wisely regulated and limited to a maximum of three hours a day; this is an arduous task beyond my strength.

And there’s a third tradition, one that directly contests the idea that participating in wage-labor is intrinsically dignified.

According to Friedrich Nietzsche (in his 1871 preface to an unwritten book, “The Greek State”), the dignity of labor was invented as one of the “needy products of slavedom hiding itself from itself.” That’s because, in Nietzsche’s view (following the Greeks), labor is only a “painful means” for existence and existence (as against art) has no value in itself. Therefore, “labour is a disgrace.”

Accordingly we must accept this cruel sounding truth, that slavery is of the essence of Culture; a truth of course, which leaves no doubt as to the absolute value of Existence.  This truth is the vulture, that gnaws at the liver of the Promethean promoter of Culture.  The misery of toiling men must still increase in order to make the production of the world of art possible to a small number of Olympian men.

And if slaves—or, today, wage-workers—no longer believe in the “dignity of labour,” it falls to the likes of both conservatives and liberals to ignore the “disgraced disgrace” of labor and create the necessary “conceptual hallucinations.” And then, on that basis, to suggest the appropriate government policies such that the “enormous majority [will], in the service of a minority be slavishly subjected to life’s struggle, to a greater degree than their own wants necessitate.”

Nietzsche believed that, in the modern world, the so-called dignity of labor was one of the “transparent lies recognizable to every one of deeper insight.” Apparently, neither wing of mainstream economists (nor, for that matter, many today on the liberal-left) has been able to formulate or sustain such insight.

Contesting the utopianism of full employment with a different utopian horizon creates the possibility of imagining and creating a different world—in which work acquires different meanings, in which the distinction between necessary and surplus is redefined and perhaps erased, and for the first time in modern history workers are no longer forced to have the freedom to sell their ability to work to someone else and achieve the right to be lazy.

 

*The Bureau of Labor Statistics calculates the labor force participation rate as the share of the 16-and-over civilian noninstitutional population either working or willing to work. Simply put, it is the portion of the population that is currently employed or looking for work. It differs from both the unemployment rate (the number of unemployed divided by the civilian labor force) and the employment-population ratio (the ratio of total civilian employment to the 16-and-over civilian noninstitutional population).

 

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The usual suspects have attacked Bernie Sanders’s proposal for the federal government to guarantee a job paying $15 an hour and health-care benefits to every American worker “who wants or needs one.”

According to Robert J. Samuelson, “The proposal would add to already swollen federal budget deficits. . .Then there’s inflation. The extra spending and higher wages might push prices upward.”

After listing a number of other “unavoidable” problems, Samuelson concludes:

Americans are suckers for great crusades that make the world safe for the pursuit of happiness. In this context, Sanders’s job guarantee seems a masterstroke. The chronically unemployed need jobs; and states and localities have large unmet needs for public and quasi-public services. It’s a bargain made in heaven.

Back here on Earth, the collaboration looks less noble. The object is to appear good and buy political support. Many of the suggested jobs seem best described as make-work. The irony is that, by assigning government tasks likely to fail, the advocates of activist government bring government into disrepute.

And here’s Ed Rogers:

Democrats want to talk about Republicans living in the past, but the new progressives, as they like to call themselves, are in fact a lot like the old socialists. They want free college, free cash, free health care, new mandates for this and that, and so on. The latest progressive policy du jour to be gaining traction among Democratic Party presidential hopefuls is the so-called “job guarantee.”

What they have in common, in addition to the usual red-blooded American red-baiting, is they both cite a liberal critic of the Sanders proposal, Mother Jones blogger Kevin Drum:

even our lefty comrades in social democratic Europe don’t guarantee jobs for everyone. It would cost a fortune; it would massively disrupt the private labor market; it would almost certainly tank productivity; and it’s unlikely in the extreme that the millions of workers in this program could ever be made fully competent at their jobs.

Let’s face it, Drum is right. The proposal would cost a fortune; it would massively disrupt the private labor market; it almost certainly would lower the official level of productivity; and millions of workers would probably never be fully competent at their jobs.

But that’s only because of how bad things are for workers in the United States right now. According to my calculations (illustrated in the chart at the top of the post), a quarter of full-time American workers currently earn less than $15 an hour. We’re talking about something on the order of 32 million people. And that’s not even counting part-time and unemployed workers. Plus all the workers, whether or not they currently have a low-paying job, who have costly or substandard health insurance.

Employing all those people—at $15 an hour, with medical benefits—would cost a fortune. But not employing them at decent wages already costs the United States a fortune, in individual and social costs. Moreover, there’s no doubt that, if people had a good shot at a federally funded job, they’d be more able to refuse the paltry pay and the indecent kinds of jobs private employers are currently offering. And workers on a federal jobs program might not achieve high levels of productivity—but they would be doing jobs, to repair the economic and social infrastructure, most people would benefit from. Finally, such workers might never become fully competent at their jobs. However, they would develop competencies above and beyond what they can manage to acquire when they’re unemployed or underemployed at their current low-paying jobs.

What Drum and others think is a hard-headed, realistic criticism of a job guarantee turns out to be a stinging indictment of American capitalism itself. The fact that there are “50 million people who would be better off with a government-guaranteed job than with the job they have now” calls into question the way the U.S. economy is currently organized.

That’s what’s really insane—sticking with the existing labor market, not the idea of proposing a Federal jobs program.

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Dwight Billings—Professor Emeritus of Sociology at the University of Kentucky, preeminent scholar of Appalachia, and occasional contributor to this blog—just completed a chapter for a collection of critical responses to J. D. Vance’s Hillbilly Elegy, edited by Anthony Harkins, which will be published by West Virginia University Press. He has kindly agreed to allow me to publish extracts from his chapter in this guest post. 

Once upon a time, there was “a strange land and peculiar people.”* It was a mythical place known as “Trumpalachia.” J. D. Vance, author of the best-selling book Hillbilly Elegy: A Memoir of a Family and Culture in Crisis, has been widely acclaimed as its foremost explorer, mapmaker, interpreter, and critic. Countless readers have turned to his book to understand the appeal of Donald Trump to white working-class voters. But Hillbilly Elegy is not a “Trump for Dummies,” nor is it an elegy for Appalachia. It’s an advertisement for capitalist neoliberalism and personal choice.

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Vance’s main argument in Hillbilly Elegy is that Appalachians and their descendants in the Rust-Belt have been “reacting to [economic decline] in the worst possible way.” He notes that “Nobel-winning economists worry about the decline of the industrial Midwest and the hollowing out of the economic core of working whites” but more important, he contends, is “what goes on in the lives of real people when the economy goes south.” There is nothing wrong with that question of course, but Vance’s answer points in the wrong direction. In his opinion, the problem boils down simply to the bad personal choices individuals make in the face of economic decline—not to the corporate capitalist economy that creates immense profits by casting off much of its workforce or the failure of governments to respond to this ongoing crisis. The real problem, he says, is “about a culture that increasingly encourages social decay instead of counteracting it.”

Vance’s bottom line is: “Public policy can help, but there is no government that can fix these problems for us. . . These problems were not created by governments or corporations or anyone else. We created them, and only we can fix them.” Vance’s fix, the usual neoliberal fix, is fix thyself. There is of course nothing new here in Vance’s recycling of worn out culture of poverty theory. Hillbilly Elegy is the pejorative 1960s Moynihan report on the pathology of the black family in white face and a rehash of Charles Murray’s more recent Coming Apart: The State of White America, 1960-2010.

When the Wall Street Journal endorsed Hillbilly Elegy, it commended the book for its stress on the values of “religion, discipline, and family,” but chiefly lauded that fact that “most of all [Vance] wants people to hold themselves responsible for their own conduct and choices.” The stress on personal choice and accountability is a central theme in the ideology of neoliberalism. Hillbilly Elegy’s alignment with it is surely another reason for the book’s sales success.

Capitalist neoliberalism encompasses a broad range of ideas, practices, and policies. Its diverse economic, political, and cultural projects promote, among other things, deregulation, privatization, the outsourcing of public services, fiscal austerity, global trade liberalization, supply-side monetarism rather than demand-side stimulation, financialization, marketization, anti-unionism, and massive taxes cuts for the superrich and corporations. At the individual level, it stresses personal responsibility for one’s own wellbeing

But wait. Things get a little more complicated. Vance isn’t saying that his hillbillies are perfect neoliberal subjects—just that they should become so. To get ahead, they must fix themselves but what holds them back is a dysfunctional ethno-regional, Scots-Irish culture. Here is where the two tracks of Hillbilly Elegy come together, or perhaps tensely collide, Vance’s personal memoir and his cultural one. One the personal level, Hillbilly Elegy is about the good choices Vance made that he believes allowed him to escape poverty. On the cultural level it is about good choices that “others in [his] neighborhood hadn’t” made because of their ethnic heritage. Never mind that the book’s premise about what Scots-Irish culture in Appalachia or elsewhere is based on stereotypes that have long been refuted, or that its demographic claim that the Scots-Irish ever constituted a majority of the Appalachian population is simply not true. Hillbilly Elegy is at once an advertisement for the neoliberal promised land of zombie-like entrepreneurial souls and an elegy for a dying but not yet dead-enough Scots-Irish regional culture that doesn’t really exist.

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Undoubtedly, efforts to understand voters’ choice for Donald Trump led many readers and much of the mass media to Hillbilly Elegy, probably the single factor that most directly contributed to the book’s phenomenal sales. (The New York Times hailed it as one of the most important books to read for understanding the election.) Despite its ultra conservative slant—Senate Majority leader Mitch McConnell recommended it as his favorite book of 2016—many of its readers were political liberals according to an analysis in The Economist based on Amazon book sales. Readers of Hillbilly Elegy were far more likely to buy books like Mark Lilla’s Once and Future Liberal, Nancy Isenberg’s White Trash, and Arlie Russell Hochschild’s Strangers in their Own Land rather than rightwing books such as Ann Coutler’s In Trump We Trust, Eric Bolling’s The Swamp, or Mark Levin’s Rediscovering Americanism. One hundred and fifty years of stereotypes about Appalachia and elitist stereotypes about poor people as “white trash” (shown by Isenberg to date back to the early colonial era) help to explain the why liberal readers might find J. D. Vance to be a plausible guide to the current political scene as well as a analgesic for any qualms over inequality and injustice in the United States.

Appalachia became what I call “Trumpalachia,” a media-constructed mythological realm, backward and homogenous. Appalachians were still “yesterday’s people” as they were described in the 1960s, but now it seems they had grown bitter, resentful, rightwing, and racist. Its supposed “cultural issues with racism, sexism, and homophobia” took center stage in liberals’ diagnosis of its pathology. “A perfect storm of economics, creeping conservatism and outright racism” was said to have spawned its turn to the right after decades in the Democratic column. Hillbillies were said to be in despair over their “perceived and real loss of the social and economic advantages of being white.” The Guardian described them as part of “a backlash from white, working-class voters frustrated by their relative decline in status in America—symbolized, in part, of course, by its first black president.” “America is no longer white enough” for these voters wrote a New York Times columnist. “To these people, Trump’s ‘Make America Great Again’ is not the empty rhetoric of a media-savvy con artist from Queens but a last-ditch rallying cry for the soul of a changing land where minorities will be the majority by the middle of the century.” Another stated: “Let’s put this clearly, the stressor at work here is the perceived and real loss of the social and economic advantages of being white.” Above all, white Appalachia came to be represented as “a tinderbox of resentment that ignited national politics.”

Appalachian voters did of course resoundingly support Donald Trump in 2016, and like non-metropolitan voters elsewhere, for a variety of reasons. For many, Hillary Clinton’s unfortunate remark that she would put “a lot of coal miners and coal companies out of work” was decisive. But there is more to the story than this. When asked to explain why Trump was so popular in Appalachia, J. D. Vance explained: “The simple answer is that these people—my people—are really struggling, and there hasn’t been a single political candidate who speaks to those struggles in a long time. Donald Trump at least tries.”

But that’s not true. Bernie Sanders did, and he beat Hillary Clinton in every county in West Virginia and almost all the counties in Appalachian Kentucky including all its coal counties in the presidential primaries, yet the national media gave this almost no attention at all. McDowell County, West Virginia probably got more media attention than any other place because while Obama had won a majority of votes there in 2008, Trump won by 74 percent in 2016. Significantly, however, Sanders won twice as many votes as Trump in the primary election there. When he was not on the ballot, however, 73 percent of McDowell’s registered voters simply stayed home and did not vote at all. Sanders strong support suggests to me that a significant number of voters in the coalfields and the wider region were prepared to vote for a more progressive candidate in the general election had one been available, not one indebted to Wall-Street.

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In the meantime, J. D. Vance has gone on to shore up his rightwing credentials. He has been discussed as a candidate for high political office and has established a non-profit organization in Ohio to fight “opiate abuse, save families, and create a pathway to the middle class.” Recently, he wrote the preface to the Heritage Foundation’s “2017 Index of Culture and Opportunity,” a Koch-funded reiteration of the culture of poverty thesis. In line with the Koch brothers who put their vast money behind down-ticket Republican candidates rather than Donald Trump, Vance reports that he loved but was terrified by Trump and voted for a conservative write-in candidate instead. Nevertheless, he was promoted by alt-right extremist Steve Bannon as a candidate for head of the Heritage Foundation. Vance is misguided, but he is no Steve Bannon. Given his depiction of hillbillies as a distinct race of disadvantaged white ethnics, however, it’s perhaps not surprising that Bannon, who called Hillbilly Elegy “a magnificent book,” would try to recruit him as a potential “ally.”

The top echelon of the super rich in America has never been wealthier, while the income of deeply indebted American wage earners has been stagnant for decades. Millions of people in the United States are forced to live in poverty, and millions more suffer from economic insecurity and severe hardship. Now is no time for identity politics and shibboleths about self-sufficiency and personal choice.

In “The Afterlife of a Memoir,” Aminatta Forno advises: “Write a memoir but only if you are sure you want to live with the consequences everyday for the rest of your life.” The great danger and ultimate tragedy of Hillbilly Elegy is not simply that it perpetuates Appalachian stereotypes. It is that it promotes toxic politics that will only further oppress the hillbillies that J. D. Vance professes to love and speak for.

 

*Appalachian readers will be familiar with the phrase “strange land and peculiar people” as an early instance of the “othering” of Appalachia. See Henry D. Shapiro, Appalachia on Our Mind (Chapel Hill: University of North Carolina Press, 1978).

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When I read about Scott Pruitt’s trip to Hazard, Kentucky to announce the gutting of Barack Obama’s signature policy to curb greenhouse gas emissions from power plants, I immediately turned to Dwight Billings—a West Virginia native, Professor Emeritus of Sociology at the University of Kentucky, and preeminent scholar of Appalachia—to provide some context. I am pleased to publish this guest post by him. (Interested readers might also want to take a look at Billings’s review of J. D. Vance’s Hillbilly Elegy.)

Scott Pruitt, Administrator of the currently misnamed Environmental Protection Agency, and Senate Majority Leader Mitch McConnell (R-Kentucky) traveled to Hazard, Kentucky in the economically depressed coalfields of Appalachia on 10 October to proclaim that the Democrats’ purported “War on Coal” was over—even though it was a war that was barely ever fought.

They came to announce the rollback of President Obama’s Clean Power Plan, his administration’s effort to reduce the 2030 CO2 emissions of electricity-generating plants by 32 percent compared to 2005 levels, a key plank in the United States’ agreement to the 2016 Paris Accord on Climate Change that Trump has since revoked. The Clean Power Plan was to be achieved by cutting back on coal burning, substituting natural gas and renewable power sources (wind and solar), and encouraging conservation. But the EPA plan was never implemented. since it continues to be held up for review in the D. C. Circuit Court of Appeals. As Attorney General of Oklahoma, Pruitt—climate change denier, advocate of fossil fuels, and now head of the EPA—led the charge by 27 fossil-fuel producing states to challenge the Obama EPA policy in court.

Despite Trump’s promise to Appalachian coal miners that they would be “going back to work” if he were elected, industry analysts suggest that annulling the Clean Coal Plan will actually do little or nothing to increase mining jobs in Central Appalachia, where the rollback was announced and where nearly 12 thousand mining jobs in eastern Kentucky (84 percent) have been lost since 2009. Aging coal-fired generating plants are being shuttered due largely to a combination of market factors—not regulation as Republicans and industry spokespersons claim—including the abundance of cheap natural gas (due to a hydraulic fracturing boom) and the rapidly declining costs of renewables. Domestic and international declines in coal demand since the 2008 depression and the longer-term effects of mechanization and surface mining also account for job loss. Further, as Appalachia’s richest coal seams are mostly depleted, Appalachian coal is becoming harder to recover. Surface mines in Kentucky produce on average only 3 short tons of coal per employee hour compared with the rate of 30 short tons per hour in the vast surface mines of Wyoming, Kentucky’s chief rival, which now account for more than 40 percent of the nation’s coal.

So why would Republicans announce their gutting of the Clean Power Plan in Hazard rather than, for instance, Wright, Wyoming? Several factors are at work.

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Black Thunder mine, in Wright, Wyoming

Trump has often proclaimed that he “loves” coal miners. Kentucky employs more miners than any other state except West Virginia. The iconic image of Appalachia’s hyper-masculine, hardworking, and self-sacrificing miners, ready to go back to work if only given the chance, better supports his administration’s public relations stunt in Hazard than would pictures of the monstrous earth-moving machines that dig massive amounts of coal with few employees in Wyoming or Appalachia. After all, the promise of jobs always trumps the environment, even when there aren’t any.

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Mountaintop removal near Hazard

And then there’s Hazard itself. (The irony of its name has not been lost on environmentalists who point out the hazards in the Trump/Pruitt plans to derail efforts to prevent climate change.) Located In the heart of Kentucky’s Appalachian coalfields, Hazard is the county seat of Perry County, eastern Kentucky’s second largest coal producer and once its greatest. Thousands of acres across Perry County have been ravaged by decades of strip mining and mountaintop removal. One fourth of its people live in poverty. Far more of Hazard’s residents are employed in education and healthcare than coal mining, but coal has been the town’s historical lifeline and curse. One of Hazard’s favorite sons is billionaire coal baron Joe Craft, President and CEO of Alliance Resource Partners (ARP), the second largest coal producer in the eastern United States and one of the largest holders of coal reserves in the nation. Craft grew up in Hazard where his father was a coal lawyer and his grandfather, also a coal lawyer, was mayor in the 1920s. Like Pruitt (who also grew up in Kentucky and now lives in Tulsa), Craft is currently a Tulsa, Oklahoma resident (ARP is headquartered there with an office in Kentucky). But he maintains close ties to Hazard and is a major donor to Hazard’s Center of Excellence in Rural Health. Also like Pruitt, Craft is a Republican, a close associate of the Koch brothers, and, through his organizations, a million-dollar contributor to Trump’s presidential campaign. Craft’s hometown may not win any mining jobs from its renewed oath of fealty to King Coal, but its credentials as a foot soldier in Trump’s war on the climate have probably been secured.

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Finally, there is Mitch McConnell. Despite his vast war chest of campaign funds, McConnell is vulnerable. He is on the outs with Trump, and his aura as a Congressional wizard has been tarnished by his failure to bring a legislative end to Obama’s Affordable Care Act. Senators on the Republican right are calling for him to step down from his leadership position in the Senate. And, he is widely despised back home in Kentucky. With an approval rating of only 18 percent there, McConnell is the least popular of any U. S. Senator at home. Currently, only 37 percent of Kentuckians report they would reelect him. Small wonder then that McConnell would jump at the chance to remind Kentucky voters of his role in helping to end the fictive “War on Coal” he had helped to construct.* After all, he did much the same less than three weeks earlier when he toured Kentucky with new Supreme Court Justice Neil Gorsuch whose appointment he had helped to engineer—a trip the Associated Press described as a “home turf victory lap for McConnell.”

Victory laps and theatrical displays of symbolic politics, however, will not bring coal mining jobs back to eastern Kentucky, nor help the region move toward an economic future beyond coal. ** As a Lexington Herald-Leader staff writer asked the day after the Hazard ceremony, “How long will Kentuckians continue to be suckers?”***

 

*Earlier this year, McConnell pushed through Congressional repeal of the Obama Administration’s 2016 “Stream Protection Rule,” which had sought to protect water quality near mountaintop removal mine sites and was eight years in the making.

**Gone now, too, is the Obama Power Plus Plan that would have invested a billion dollars from the Abandoned Mine Lands fund in post-coal redevelopment. Trump has also proposed eliminating funding for the Appalachian Regional Commission which channels federal dollars toward economic diversification and job training in the region.

***Kentucky voters may have been suckered by Trump in the general election, but eastern Kentucky voters in the coal field counties and all West Virginia counties supported Sanders in the presidential primary election, an expression of frustration with politicians’ neglect of rural areas and an indicator of a desire for change.