What if We Don't Want Anti-Poverty Programs?

A writer at no less than the National Review worries that the Deep South can't be trusted with Federalism, because states there don't tend to enact anti-poverty programs like other states do. He posits that this is because Southern Republicans are white and above-average in income, so that the constituents who vote for Southern governors and many legislators don't want to pay the taxes because they wouldn't benefit from the programs.

Yet even in the Solid South, the Republicans are not always in charge (and have only been in charge for a generation anyway: it was a Democratic stronghold through most of its history).
Did the Democrats who controlled legislatures in the Deep South, black and non-black, play any role at all in the creation and governance of anti-poverty programs? It seems important not to neglect this part of the story. Bouie references the history of the region: “In keeping with their histories as low-tax, low-service states,” Bouie writes, ”places like Alabama and Mississippi have aimed for the minimum, providing as little as possible to poorer residents.” To be sure, Bouie’s point isn’t exactly a partisan one. It could be that it’s not just Republicans in the Deep South who can’t be trusted with anti-poverty efforts, but rather all elected officials in the Deep South, including the Democrats, including the African-American Democrats, who controlled the legislature until relatively recently. (It’s also true that Republicans proved more competitive in races for governor in recent decades, and governors have a great deal of power.) This seems like a dispiriting conclusion to draw, particularly for those of us who have at least some faith in the public-spiritedness of southern lawmakers. Though I would concede that southern policymakers of the past have much to answer for, it seems excessive to discount even the possibility that future southern policymakers will learn from the mistakes of the past.
As a Southerner who has written quite a bit about concern for the poor and the working class in the South, let me suggest that perhaps you're missing the point. There's more than one way to use the government to help the poor and the working class. The Southern way has traditionally been to encourage business development (a tradition that dates to the Reconstruction-era "New South" programs of the Bourbon Democrats who ran the region before, during, and after the Civil War). This is not done by establishing programs that have to be funded by higher taxes, because taxes tend to cause businesses to flee or not to form at all. It is done through a combination of tax brakes and deregulation, that is, by making it cheaper and easier to run your business here. This is the standard wisdom, and it is why the South has been growing at the expense of the Rust Belt for quite a long time now.*

I'm not sure the wisdom is exactly correct, but it is at least partially correct. Having good work is an important part of any anti-poverty program. Where the South has flourished, around cities like Atlanta and Charlotte, it has done so in this way. By attracting major corporations and investors, you create an environment in which small business creation is also encouraged: some small businesses that support the corporations directly, and others that provide services to their employees (or, at a second order, services to people who provide services). I know a young man who recently quit his job at a business that does pressure-washing of trucks (on contract to Federal Express, Pepsi, and others) to take another job at a company that does trimming and cutting trees for subdivisions that house those who have come down during Atlanta's growth over the last several generations. He's working-class, uneducated but energetic and willing to do a hard day's work, and even this terrible economy has provided him with a couple of opportunities from which to choose.

Additionally, the South has not had a good experience with Federally-led anti-poverty programs. Where such programs have had flourishing enrollment, poverty has not declined, but morality has (as a writer at the National Review should know). This had led to a general degradation of the culture in those areas, as well as the people who become wrapped up in this culture of dependency. Where traditional moral structures have held strong, in spite of Federal enticements, rural poverty is not obviously worse yet people live better lives.

Where the Southern anti-poverty strategy falls down seems to me to be in three broad areas:

1) Federal intrusion: It can't defeat Federal regulations, which have badly hurt the working class -- especially the Obamacare regulations, which have lately turned most unskilled workers from full time employees into part-time employees, suppressed business growth and formation, and generally created an atmosphere in which it is harder to create work. Likewise it was very vulnerable to the disruption caused by the housing bubble, which was created in part by Federal regulations on mortgages that destabilized the risk market. No Southern legislature could pass a law countermanding the Federal law that mortgages be issued to people who probably couldn't pay for them, and if they had tried they would have been suspected (and accused) of being racially motivated for it. Yet it would have protected workers in the region from the vastly negative effects of the bubble's formation and collapse.

2) What do we do about people for whom jobs aren't the answer? This strategy gives workers a measure of independence by encouraging the formation of lots of job opportunities, which means that they can elect to move from one job to another. Thus, they aren't quite in the situation of having their lives dominated by a corporate master: they can go work for someone else. But what about those who are getting older and can't work as hard or as long (if they can find an other-than-part-time job, or enough of them); or who lack the resources to train for new skills; or who happen to lack the intelligence to be useful to anyone; or who have developed chronic illness; or, really, anyone else for whom employment isn't the answer? When new technologies alter the playing field for workers, how do we ensure they can adapt to it? What happens if we just need fewer workers because of technological changes -- what do we do about people who can't work though they would? We seem not to have a good set of answers here.

3) Corruption: National and international banks who are protected by lobbying relationships with the Feds are impossible to hold to account locally. Federalism is supposed to be our method of protection here -- it's supposed to provide a level of government that is better able to handle larger-scale actors who may be beyond the reach of a state. Instead it has been captured by the people it was supposed to regulate. The danger of the South's model is that it is inviting state-level corruption of the same kind that has already captured the Federal government. It is a short walk from offering tax breaks and fewer regulations to offering special protections from torts or lawsuits, or to structuring regulations in a way that actually allows bad behavior by the wealthy corporations you'd like to court.

Of these problems, only problem #2 even conceptually might be amenable to solutions of the type this author would like to see. Yet solutions of that type have failed -- see the links under 'such programs have had flourishing enrollment,' above. There isn't a general agreement about what the solutions ought to be in any case; and there's a balance to be achieved between any solution and the general strategy of encouraging the growth of the private sector.

So it could be that the reason there aren't more anti-poverty programs in the South is that the South doesn't want them. That doesn't mean there are no problems, and poverty is certainly a serious issue. It just means that we don't agree about how to address the issue or solve the problems. Government at any level isn't helpful if you don't know what you want it to do; and if you just start screwing around and trying things, you're apt to upset that general strategy of business development. We are only willing to do something that damages the general strategy in the rare case that it has come to command broad democratic agreement that the cost would be worth the benefits.

None of that has anything to do with race.

* This begs the question of why the South didn't grow instead of the Rust Belt, or begin its upswing earlier. After all, the policy is very old. The answer is partially one of infrastructure development: the South was deeply impoverished by the Civil War, and had less money for the infrastructure on which an industrial economy depended; impoverishment only got worse outside of the city centers, because the South's economic structure postwar was a cotton monoculture, which meant that the economic activity was wealth-extracting rather than wealth-creating from the perspective of the region. (It created lots of wealth for those down the line, who were buying cotton cheaper every year and turning it into finished products: but that was done outside the South.) Broad educational attainment was less for a long time for similar reasons, and an industrial worker must be basically educated.

7 comments:

Ymar Sakar said...

The South broke free of the Democrat plantation system in a number of ways.

After that mental and religious experience, people began operating outside the aristocratic patronage system. With the religious decree against Northern or industrial businesses lifted due to Democrat loyalty being broken, independent unions and organizations began looking to their own local economy and improving it. Without an overlord to serve, without a federal franchise of Democrat politics, philosophies, and religious ideals to stick to (or else), freedom was finally introduced. And with freedom came independence from overlords and tyrannical busy bodies living outside the state/community.

Instead of the martial fury of the South being used in duels and against each other in blood vendettas, or against minorities, it was instead channeled into productive purposes that benefited everyone, stranger or family. Much as the Japanese did after WWII, fanatic devotion to a set of concepts, if it is not monopolized by the ruling techno tyrancy, can produce a great civilization in a short amount of time.

Humans are so short sighted that they don't tend to naturally gather together to plan for long term wastage of resources on pie in the sky religious (social welfare) or political (separate but equal) schemes. When left to themselves, people generally only take note of what they see in front of them. Which is almost always family or a neighborhood of local communities.

So long as the Democrat party controlled the religious institutions, the wealth generating economy of the South, and the social fabric of the community via influence, anyone who resisted the local Regime would be smashed flat. Thus without freedom, an economy does not function at prime efficiency. The point was to allocate and distribute wealth selectively, as an aristocrat does when patronizing artists and workmen. A feudal system is not interested in some foreign king or foreign noble, giving their peasants "stuff". Without the feudal system, the Southern culture did not disappear, but merely expanded due to the increase in economic and military virtues.

A hierarchical Southern aristocracy and feudalistic plantation system from the 1820s forward, had to at least be somewhat based on a meritocracy. There had to be some justification for the Leaders to be noble and the servants to be commoners. And there is certainly some social mobility up or down, due to migration and deaths. However, a feudal system can top down selectively crush anyone that is outside the system or seeks to change the system for the better. Thus merit and virtue is far inferior to the power of this top down hierarchy and its ruthless efficacy in keeping things "stable".

But once the South broke free of the Democrat chains, culture, economy, and philosophy were all allowed to go their own ways. Freed of the top down hammer fist of equality pushing people down in their "place", people who were raised in a culture that valued nobility and merit, could do something with that set of beliefs. In a hierarchy, people often climb the ranks by killing those above them and pushing the corpses below them into the mud, to act as standing stools. In a free society, however, people are taught to better and change themselves, without finding a scapegoat as the justification for one's superiority.

Joseph W. said...

What do we do about people for whom jobs aren't the answer? This strategy gives workers a measure of independence by encouraging the formation of lots of job opportunities, which means that they can elect to move from one job to another. Thus, they aren't quite in the situation of having their lives dominated by a corporate master: they can go work for someone else. But what about those who are getting older and can't work as hard or as long (if they can find an other-than-part-time job, or enough of them); or who lack the resources to train for new skills; or who happen to lack the intelligence to be useful to anyone; or who have developed chronic illness; or, really, anyone else for whom employment isn't the answer?

There were two excellent traditional answers: charity and mutual aid. Indeed, they worked so well that socialists are always trying to pretend that their schemes are the same thing...neighbors helping neighbors, Amish barn-raising, or "the things we choose to do together." Politicians misuse the words, but there really is and has been such a thing; and it can work brilliantly. And true charity, and true mutual aid, don't grow beyond the ability of the supporters to pay it...as state entitlement programs do.

What worries me about those traditional solutions is this. Charity relies on emotions we all have...but they are strongest towards people like ourselves. Mutual aid requires trust...again, strongest towards people like ourselves. (Which is why the best vehicle for both is so often the family.) And it's easier to like and trust people who are like ourselves...which is likely why family is all-important in Iraq, and the mutual aid societies I know (such as the Ancient Order of Hibernians or the Brotherhood of Blacksmiths) were between people with some kind of kinship.

In a monoethnic, monocultural society, it's easier to build trust and feel sympathy...but what happens when you're country's multiracial and multicultural with a heavy dose of mutual distrust? The only historical examples I know all involved subjugation...which is not acceptable now.

Joseph W. said...

Which is my way of saying...it may have something to do with race after all.

When new technologies alter the playing field for workers, how do we ensure they can adapt to it? What happens if we just need fewer workers because of technological changes -- what do we do about people who can't work though they would? We seem not to have a good set of answers here.

The old Luddite complaint is that this situation is right around the corner. But it hasn't happened yet, ever. Since the U.S. has about 12 million illegal immigrants, mostly doing low-skilled work, I don't think we're anywhere closer to that point than we were when the first saboteurs flung their sabots into dirty, evil power looms.

That said, two points:

#1, the best way to make labor productive is through capital investment and lots of it; that is why a friendly environment for investment is so important. Not by pumping government cash into another Solyndra, nor by government make-work schemes that destroy as much as they create, but by lower rates of tax and regulation.

#2, Even so, there is no way to ensure anything of the kind. No kind of wealth has been "ensured" since the dawn of time; the first hunter-gatherers weren't ensured enough game, and only in modern times have plague and famine been eliminated...and even there only in certain parts of the world.

The natural state of mankind is abject poverty; no benevolent creator has entitled us to anything better; and whatever we build above that is a tribute to our own efforts.

Not a "good answer" perhaps...a "good answer" would be a solution that works every time...but a truthful one.

Grim said...

I'm not looking for perfection, only better answers than we have so far -- and with a commitment not to disrupt a general strategy that works pretty well most of the time.

What you are calling mutual aid societies have a prestigious and ancient history. There's nothing stopping them from forming today, but I'm aware of few enough that have any substantial membership. I think we in general prefer market solutions -- we'd rather be a consumer who can buy as much as he wants (and then stop) than someone tied up in a mutual bond that obligates an ongoing kind of duty.

There is a kind of liberty in that, but there is a great loss of a different kind of liberty. What you gain in a kind of permanent independence of action, to choose and to stop choosing at will, you lose in frith. What you lose in frith, you lose in freedom: without friends, the world is a harsh place. Even for the wealthy, especially for the poor.

Anonymous said...

The answer is partially one of infrastructure development

Don't forget Air Conditioning. Much of the South is unlivable without it, at least for most people.

Grim said...

I guess that counts as infrastructure. :)

Ymar Sakar said...

I don't use air conditioning and I probably live just a few degrees south of Grim in Georgia.