The Soft Power Hoax

Author: us-russia
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The Soft Power Hoax
Published 9-08-2015, 03:45

Mike Lofgren

Mike Lofgren is a former congressional staff member who served on both the House and Senate budget committees. His book about Congress, The Party is Over: How Republicans Went Crazy, Democrats Became Useless, and the Middle Class Got Shafted, appeared in paperback on August 27, 2013. His new book, The Deep State: The Fall of the Constitution and the Rise of a Shadow Government, will be published in January 2016.

U.S. officials love the idea of "soft power,” a concept that applies non-violent means – from propaganda to culture – to induce foreign countries to conform to Washington’s wishes. But the arrogance of the approach has alienated, rather than attracted, many people around the world, writes Mike Lofgren.

A recurrent buzz phrase of the Washington mandarinate in the last two decades has been "soft power.” The term was coined by Joseph Nye, a Harvard academic, in his 1990 book, Bound to Lead: The Changing Nature of American Power. What he meant by the term is that "when one country gets other countries to want what it wants [it] might be called co-optive or soft power in contrast with the hard or command power of ordering others to do what it wants.”

Soft power he defined as the putatively attractive political, social and cultural traits of a country that induce admiration in a target people, and, presumably, a desire both to emulate those traits and to willingly comply with the wishes of the country projecting the soft power.

The term has gotten a workout by American politicians and national security bureaucrats, particularly since the manifest failure of military power to make Iraqis love us. Former Secretary of Defense Robert Gates has used the term, saying he would like to augment U.S. soft power by "a dramatic increase in spending on the civilian instruments of national security – diplomacy, strategic communications, foreign assistance, civic action and economic reconstruction and development.”

As might be expected, the idea is most loved by State Department officials, principally because they believe it could give them a leg up in the Washington budget battles with their colossal rival, DOD, the repository of "hard” power. A Google search of "Hillary Clinton smart power” gets about 3.7 million hits. Smart power is the former Secretary of State’s pet term for a fusion of hard and soft power. John Kerry is also fond of the concept.

It is easy to see why the national security establishment, casting about for some alternative to the usual bluster leading to military action, would be drawn to the magical notion that our presumed cultural attractiveness, combined with a really cool Twitter feed, could advance American interests (as the Beltway elite defines them) throughout the world.

Democrats, in particular, looking for some substitute to the brain-dead neoconservative policies that some of them were briefly enamored of when President George W. Bush was Stockholm Syndroming them, are magnetically pulled to a concept that sounds like the first cousin to the dorm room philosophizing that so many of their kind indulged in during their formative years in the Ivy League.

"If we just explain our policies to them in the right way in a Facebook post, and maybe open an Apple Store in downtown Chișinău, ordinary Moldovans will be clamoring to join NATO!”

It is surely preferable to think in this manner than to act like a warmongering troglodyte, even if some soft power ploys, like John Kerry bringing James "You’ve Got a Friend” Taylor to Paris to console them after a terrorist attack, seem frivolous if not embarrassing – one can hardly picture Charles Francis Adams or George Kennan doing likewise.

Yet soft power, while less pernicious, still springs from the same roots as neoconservative militarism. It arises from the near-universal belief among the Beltway illuminati in American Exceptionalism, the fairy tale that the United States dwells outside the normal processes of history and has a duty as a global redeemer. It is what H.L. Mencken would have classified as "the bilge of American idealism,” and it ranks right up there with intelligent design and a conviction that real estate will always go up among the foolish things Americans have believed in.

Was the invasion of Iraq and the whole Bush-era nightmare really the polar opposite of what the soft power advocates wanted? With the fall of Baghdad, a military campaign that took only a month, the whole soft power apparatus swung into action: passing out soccer balls to children, rebuilding the municipal sewer system, and opening a Baghdad stock market on the assumption that the benighted Iraqi masses were pining for the fruits of American-style capitalism.

In 2015, vastly more Iraqis speak English than in 2003. The Department of State and the U.S. Agency for International Development spent $50 billion in the country. Yet has all that money and all the cultural export of Americana accomplished anything? And could we not draw the identical conclusion about Afghanistan?

The whole soft power hallucination was born of the end of the Cold War in a particularly hubristic moment of American triumphalism. It was at that time that Francis Fukuyama wrote his extraordinarily silly discourse prophesying the end of history and the ushering in of a capitalist-consumerist utopia – a kind of upside-down Marxist dialectic.

That is the fallacy at the heart of soft power: the belief that consumer goods, or some latent yearning for a Disney-fied lifestyle, or some technological gimmick like Snapchat, will liberate the foreign masses yearning to breathe free.

In the 1990s, one could see the apotheosis of this mentality in the pontifications of The New York Times’ Thomas Friedman, who claimed that no two countries that had McDonald’s franchises would go to war with each other – a thesis that has proven false several times. But one can see why Corporate America might love the idea of soft power as a way of selling Philadelphia cheese steaks in Burundi. They might even get an Export-Import Bank loan to facilitate peddling their wares because of the alleged diplomatic value.

We have seen the fruits of this delusion in the Middle East. Saddam’s Iraq, a secular if tyrannical government, at least allowed unveiled women to attend university and beer to be served in outdoor cafes. Tariq Aziz, Saddam’s longtime foreign minister, was a Chaldean Catholic. Iraq is now a far more dogmatically Muslim country than it was 15 years ago.

The same could apply to most of the Middle East: blue jeans, smartphones, and contact with Westerners did not make most Middle Eastern peoples more Western psychologically, it did just the opposite. The botched Washington reaction to the so-called Arab spring was a case in point: mesmerized by the fact that the Tahrir Square demonstrators used social media, Foggy Bottom could not quite grasp that the popular democracy demanded by the Cairo throng may have had little in common with the vision of democracy of Kennedy School of Government professors.

The fact that Saudi princes drive Bugatti Veyrons, own flats in Mayfair, andget their cholesterol checked at the Cleveland Clinic, does not stay them from lopping off the heads of those they deem miscreants or sorcerers at arecord rate.

It is precisely the money grubbing, pop-culture aspect of American soft power that has made it such a hard sell in the Middle East. Sayyid Qutb, a leading figure in the Muslim Brotherhood in early post-World War II Egypt, attended university in Colorado, where he was repelled by what he saw as the rampant materialism and superficiality of American life. He went back to Egypt determined to reverse the growing Westernization of his country. So much for the Kumbaya effect of cultural exchange.

It is common for educated, progressive Americans to be appalled by the increasing intolerance of Muslim societies and their treatment of women, and to declare that these are broken, dysfunctional societies. There may be some validity in that judgment. But they ought to reflect that the antics of the Kardashians, Duck Dynasty, and the World Wrestling Federation, not even to mention the candidacy of Donald Trump, do not exactly broadcast to the world the image of America as the Last, Best Hope of Mankind.

We should have known that dressing up the outer man in Gap clothing does not change the inner man. One of the most profoundly exotic societies in the Nineteenth Century, from a Western point of view, was Japan.

Yet in an amazingly short time, the Japanese adopted the outward, physical trappings of a Western society. Their naval personnel donned U.S. Navy-style uniforms and their officers grew addicted to playing bridge as if they were barnacle-encrusted old English seadogs at the Admiralty. Their diplomats strutted around in wing collars, frock coats, and top hats like any respectable gentleman at the Court of Saint James. They adopted the superficial accoutrements of parliamentary rule. The Japanese industrialized rapidly. Babe Ruth turned them into baseball fans.

Yet Japan simultaneously became a violently aggressive country whose militarism astonished the world. Parallel with its outward "Westernization,” Japan’s elites confected a jingoistic Shinto emperor worship that was at once reactionary and yet new: an arresting analogue to the increasingly violent brands of Islam that have arisen in recent decades along with rising contact with the West. And these same Islamic fanatics, namely in ISIS, are now experts in social media, a talent that is giving the FBI director fits.

Soft power, the hula hoop craze of a segment of the national security establishment, is one more peculiar aspect of American parochialism and ethnocentrism, such as hewing to the English system of weights and measures, or the archaic use of a.m. and p.m. on airline schedules rather than the more rational 24-hour clock.

It is no substitute for traditional diplomacy that emphasizes horse-trading, reciprocity, and the fact that other countries just might, after all, have legitimate interests. A bucket of Kentucky Fried Chicken is no suitable door prize for peoples whose sense of cultural pride could very well be as strong as our own.

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