I recently received the following excerpted from a long comment from Justine Parkin, a reader and a recent college graduate from the University of California, at Berkeley. Justine wrote:
The question posed in the 2012 Hannah Arendt conference “Does the President matter?” remains on my mind. It is, I think, related to another important question, namely “Does voting matter?” I know and have met several people who have decided not to go to the voting booth this election season. This is of course not an entirely unordinary decision, particularly for people who, like me, live in states like California and who because of the electoral system seem to think that their vote matters little and thus can with an undisturbed conscience decide not to vote. Yet it seems that in the case of this election, there are many, who even if the electoral college were to be replaced by a popular vote, would nevertheless remain firm in their decision not to vote. I admit sometimes that I myself have had a similar conclusion after recognizing little difference between the candidates, thinking everything they say is just “rhetoric” with few direct answers and little real substance and feeling that my vote is merely a decision “between the lesser of two evils.” All of these observations have at times led me to conclude that choosing not to vote may in fact be the more truly political act. And yet, I wanted to probe my choice to inaction further. I wanted to think not only “does voting matter?” but “what if voting did really matter?” In other words, if my participation in politics, or lack thereof, is to be one that is not just a confirmation of what politics is, but rather what politics should be, how would I act? I make no claim that one’s participation in the voting booth is the most important or the only form of political action that we must participate in. To think that merely casting one’s ballot is the ultimate and most necessary political act, I think, is a severe relinquishing of political responsibility. The act of voting is highly limited, not just in the sense of the construction of ballots which provide a particular formatted set of options with a certain illusion of choice, but voting is always a highly individual and closed act, not the “public” or “political” sphere of engaging a plurality of individuals which Arendt praises. Thus not only our political participation but our more essential human identity should stretch beyond the confines of the voting booth. Nevertheless, I wonder if this current form of apathy towards politics is itself a dangerous relinquishing of the human responsibility to thought.
These thoughtful reflections from a young voter—and Justine tells me in a future email that she will indeed vote—are apt reminders on election day of the extraordinary place of voting in our lives.
Quite simply, voting is our national civic exercise, as weak an exercise as it may be. It is the act by which we affirm our belonging to the democratically structured constitutional federal republic that is the United States of America. I have to admit that as cynical as I can be about voting—and having voted primarily in New York, Massachusetts, and California where my Presidential votes have never mattered, (I can be pretty cynical)I get goose bumps every time I line up with my fellow citizens and wait to vote. I remember once waiting hours to vote in a polling station in Berkeley, Ca. It was by far the most inconvenient voting experience of my life, and yet also it was the most meaningful. I stood on line, talking with fellow voters, thinking that we lived in a country where people cared enough about their country to stand in line for hours to cast a ballot that, statistically speaking, meant almost nothing. Weirdly enough, that was one of the days in my life I felt most proud of being an American.
There is no doubt that our political muscles are atrophying. With the loss of town councils we have lost the main educational experience of politics that nourished American democracy for nearly a century. We still have such an institution in law where the jury system teaches citizens to engage meaningfully and solemnly with the fundamental issues of right and wrong. But our political system now largely functions without the participation or engagement of citizens. All we have left for most of us is voting.
And the activity of voting is changing. There are early voting drives and get out the vote marathons. The benign goal is to increase the vote. But one side effect of such efforts is the weakening of the public and communal experience of voting together at polling stations on Election day. The risk is that in making voting so bureaucratic and easy and private and unobtrusive we further expel it as a communal experience and a public ritual.
So Justine is right. Voting is an extraordinarily weak expression of political activity. As Henry David Thoreau wrote, "Even voting for the right is doing nothing for it. It is only expressing to men feebly your desire that it should prevail. In voting, he understood, the "character of the voters is not staked."
Hannah Arendt also saw that voting was a deeply circumscribed approach to politics. She once wrote: “The voting box can hardly be called a public place.” But the voting box can be a public place if and when it is a place where people congregate to vote. I admit it is still a weak space of politics, as the majority of the people who stand on line to vote are firm in their convictions. And yet the public act of standing in line, waiting, mingling with one's fellow citizens, and casting a vote, is a deeply symbolic affirmation of at least one important part of one's responsibility as a citizen. It can also be, as it often is for me, deeply moving.
From today's NY Times: Bringing Kids to enjoy summer Math a Bard.
At this camp, asking “What kind of math do you like, algebra or geometry?” is considered an appropriate icebreaker, and invoking the newly learned term “the multiplication principle” elicits whoops and high-fives.