Scialabba: Plutocratic vistas: America’s crisis of democracy

George Scialabba writes in the LA Review of Books and in Salon about the history of plutocratic control of elections in the U.S. and offers sortition as an alternative.

Scialabba has the following excerpt from the 1897 book Equality by Edward Bellamy:

“But why did not the people elect officials and representatives of their own class, who would look out for the interests of the masses?” […]
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Popular Sovereignty Network

I attended the first meeting of the Popular Sovereignty Network yesterday at Queen Mary, University of London. The first talk, by Melissa Lane (politics, Princeton) was on Athenian democracy. Professor Lane took issue with the assumption that the Athenian franchise for office-holding was open to all male citizens over 30, drawing attention to the Solonic prohibition on the thetes holding office (as opposed to participating in the assembly and courts). The source for the Solonic prohibition is Aristotle’s Politics, VII 3. Scholars like Hansen and Sinclair claim that by the 4th Century the prohibition had become a ‘dead letter’, but there is no real evidence for this.

Her talk then took an unusual turn when she shifted the focus to the election of (some) officeholders, on the basis of universal (by Athenian standards) suffrage. I questioned her on the number of elected offices and she claimed it was 100 (out of around 700); nevertheless she used this to argue that Athenian democracy was not so different from its modern Schumpeterian form, in which all citizens elect officeholders and then hold them to account.

This was all a little odd (why focus on the minority of elected officials?), and not particularly convincing, so perhaps she was just trying to stir things up. But I did find her contrast between office-holding and assembly/courts to be illuminating. She disputed Hansen’s claim that ‘ruling and being ruled in turn’ referred to rotation in office, claiming that it referred more to the assembly and the courts. Jury service did involve very significant rotation and, with the 4th century innovation of the nomothetai, serious legislative power was involved. Membership of the council was a collegial office, so Aristotle’s remark could have referred to this (Hansen claims that most eligible citizens would have served on the council at least once), but note her earlier comments on the Solonic prohibition.
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Nissani: Cheers for Direct Democracy

Dr. Moti Nissani writes in The Dissident Voice:

Revolutionary strategists must ask themselves: How can we best structure our own movement? And: What kind of political framework should we aim for, once we relegate the Banking-Militarist Complex to the dustbin of history? The answer to both questions is the same: genuine (or direct) democracy.

Democracy, for the Greeks who coined the word, meant “power of the people” or “rule of the people.” Perhaps the best-known example of a genuine democracy in a highly-advanced, highly-literate, polity, is Athens and its sister democracies of Ancient Greece. There, all significant political, legal, and judicial decisions were made directly by the people. Democratic Athens went to war if, and only if, the majority so voted; a man was exiled, or condemned to death, if, and only if, his fellow citizens so decreed.

It is a typical reformist treatment of the Athenian system. Sortition is discussed in the context of juries, but its application to political offices is given barely a mention:

The Athenians knew that power-seekers could not be trusted, so they filled many important public offices by lot. Moreover, most office holders maintained their positions for extremely short durations. Athens thereby bypassed, to a certain extent, a key problem in all other extant political systems: The ascendancy of the psychopaths.

Sintomer: Tirage au sort et démocratie délibérative

An article by Yves Sintomer discusses, among other things, reasons for the avoidance of sortition by 18th century revolutionaries. English translation by John Zvesper.

Bernard Manin first raised the question of why with modern revolutions sortition disappeared from the political scene. His answer was based on two observations: first, the founding fathers of modern republics wanted elective aristocracies, and for this reason they rejected random selection, which Plato and Aristotle had connected with democracy. Second, the theory of consent, deeply rooted in theories of natural law, was so widespread that it seemed difficult to legitimize any political authority that was not formally approved by the citizenry.

Both of these arguments are important, but they do not explain everything. […]

The unavailability of the statistical concept of the representative sample (even though probability calculus was already well developed by the time of the American and French Revolutions) is the key to understanding why political sortition seemed useless in modern democracies, whose size – as almost no political writer in this period failed to point out – made it impossible to have self government similar to that of the ancient democracies. In this conceptual world, drawing lots meant arbitrarily giving power to someone. Lacking the idea of the representative sample, the proponents of descriptive representation were forced to choose other tools to advance their ideals.

3rd Paris Sortition Conference

The third sortition conference will take place on May 24-25 at CEVIPOF, Science-Po, Paris. Programme:

Gil Delannoi, Update on the research programme
Bernard Manin, Principles of Representative Government revisited
Keith Sutherland, The triumph of election: Natural right or wrong?
Andrei Poama, Virtues and limits of judicial luck: Reasons for randomising the choice of jurors and verdicts

Programme
Registration

I’d greatly appreciate advance feedback on my own paper which challenges Manin’s central argument as to why sortition hasn’t been considered as a candidate for representative government.

“Direct democracy” and mass politics – part 1

The reformist idea of “direct democracy” is a recurring theme among critics of the dominant modern elections-based system of government. However, “direct democratic” systems, when considered as systems for representing popular interests, suffer from much the same problems that afflict elections-based systems.

The promise of “direct democracy”

The standard description of the Athenian democracy emphasizes the role of the Assembly. According to this description having thousands of Athenians assemble 40 times a year to discuss and vote on policy decisions was the main democratic mechanism in Athens. This institute, supposedly, distributed political power widely within the group of Athenian citizens. Wikipedia puts it this way:

It [Athens] remains a unique and intriguing experiment in direct democracy, a political system in which the people do not elect representatives to vote on their behalf but vote on legislation and executive bills in their own right.

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Machiavellian Democracy

John McCormick’s recent book Machiavellian Democracy (Cambridge University Press, 2011) has already attracted some attention on this blog. Interested readers might like to know that the journal The Good Society has published a symposium on it.

David Grant talks about sortition

The Reading Eagle reports:

Using a lottery to name the members of a citizen legislature would make that legislature more truly representative of the population and uncouple the link between money and the influence it buys in elections.

That was part of a message David Grant delivered to 17 people gathered Saturday in the Reading Friends Meetinghouse.
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Rousseau’s general will and sortition

Along with its famous opening sentence: ‘Man is born free, and everywhere he is in chains’ Rousseau’s Social Contract is best known for its clear distinction between sovereignty and government. The latter was a delegated administrative function: the ‘Prince’ could either be single, few, or many (monarchy, aristocracy or democracy) but was a mere servant of the sovereign popular will. Although Rousseau argued that democratic government was more suitable for small states, he had no problem in principal with the notion of elected delegates administering government under the watchful eye of the sovereign people and subject to their dismissal if the delegated mandate was breached.
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Emma Goldman on suffrage

In 1911, Emma Goldman wrote the essay Woman Suffrage. It opens as follows:

WE BOAST of the age of advancement, of science, and progress. Is it not strange, then, that we still believe in fetich worship? True, our fetiches have different form and substance, yet in their power over the human mind they are still as disastrous as were those of old.

Our modern fetich is universal suffrage. Those who have not yet achieved that goal fight bloody revolutions to obtain it, and those who have enjoyed its reign bring heavy sacrifice to the altar of this omnipotent diety. Woe to the heretic who dare question that divinity!

Toward the end of the essay, Goldman writes:

History may be a compilation of lies; nevertheless, it contains a few truths, and they are the only guide we have for the future. The history of the political activities of men proves that they have given him absolutely nothing that he could not have achieved in a more direct, less costly, and more lasting manner. As a matter of fact, every inch of ground he has gained has been through a constant fight, a ceaseless struggle for self-assertion, and not through suffrage. There is no reason whatever to assume that woman, in her climb to emancipation, has been, or will be, helped by the ballot.