The American Dream does not actually require a red, white and blue flag or a dream. What it requires is a willingness to accept messiness.

Messiness is another word for chaos. And no one likes chaos. Chaos means that in the richest country in the world some people will be illiterate, others will be homeless and some will accidentally set themselves on fire because the fireworks don’t come with enough safety warnings.

Those aren’t good things. They’re not things that governments and the squeaky wheels who make governments what they are think should be tolerated. They’re messy.

Messy is all those things that people say someone should do something about, by which they don’t mean themselves. What they really mean is that we should be living in a more orderly society. And an orderly society is one where things don’t just happen. You have to file eight forms, duck six committees and debate four non-profits to have any chance of getting things done. And even then you probably won’t.

Orderly societies have nailed down all the loose ends. There are fewer homeless people, mainly because they are now living in sixty thousand dollar per inmate shelters designed by progressive architects, but there are also fewer errand boys becoming Andrew Carnegie. What is really being lost is social mobility. The ladder up.

Meritocracy requires chaos. An orderly society isn’t chaotic, it’s stratified. The power has been parceled out to all the people who should have it. And there’s only so much to go around. Newness is a threat because new things are unpredictable. They’re chaotic. They disrupt the power structure.

The liberal argument is largely an argument for a society consolidated around government in service to progressive ideals. It’s a tidy world in which governments and non-profits consume an always increasing share of everything else until there isn’t anything else because it’s been consolidated. The end result of that process however isn’t progressive. It’s tribal.

Power naturally consolidates along personal lines, not political lines. A society may begin by consolidating power so that all the non-profits can help the homeless and the people who can’t read fireworks instructions, but, in a peculiar phenomenon, the homeless never seem to get helped much and fireworks accidents keep happening.

The phenomenon isn’t really peculiar at all. Humanitarian work is a job that exists to eliminate itself. The only way to keep a job dedicated to solving the problem is to perpetuate the problem. Or to redefine the problem on a larger scale. All that is familiar enough from any number of non-profits and government agencies that exist to remind people to care about a problem that they don’t care about.

Redefining the problem on a larger scale means more money, more power and more control. Any problem, whether it’s homelessness, illiteracy or crime is a social problem and can only be solved by taking a holistic approach to everything. A city, a country and a world become a giant puzzle that can only be solved by manipulating all the pieces into place in the right order. The only way to solve the problems that never get solved is through total control over every human being on earth.

Power can only be consolidated ideologically for so long. Both the Russian and Chinese Communist revolutions eventually collapsed into familial profiteering. China’s Princes and Russia’s KGB clans brought down Communism in both countries and resurrected it as profiteering oligarchies eager to live the good life.

To some measure, Capitalism beat Communism, but more accurately tribalism beat internationalism,  powerful men built systems that lock in privileges for their friends and families while tossing out the lefty ideologies that allowed their grandfathers to get close to those privileges. It’s an old story and it’s how the progressive experiments in the ideological consolidation of power will end here.

Power is personal. As is wealth. A system that consolidates enough power turns tribal as fathers look to pass on their privileges to their children until, like so many social services agencies, the system exists for the sake of the system.

Tribal systems are not meritocracies. They aren’t interested in talent, but in a sense of order that derives from the consolidation of power. Their idea of civilization does not lie in their arts or sciences, only in the orderliness of power. Only when chaos assails them, is talent released out into the wild where unpredictable things happen. But the chaotic period passes and the old patterns assert themselves again strangling the wildness and consolidating it.

The left has a clearly defined set of responses to a terrorist attack. After all the hopes for a properly right wing terrorist have come to naught, it begins the long slow process of rolling back the laws and emotional attitudes stemming from the attack.

For it, terrorism, like anything else, either fits into its narrative or conflicts with it. The narrative defines the world, past, present and future, in terms of the political agenda of the left. An event that clashes with the agenda must have its meaning changed so that the power of the narrative is restored.

Most violent attacks, from a street mugging to September 11, cause people to seek out security by combating the attackers. The left’s task is to shift the narrative so that people see it in an entirely different way. The perpetrators become the victims by the trick of transforming the real victims into the real perpetrators. The lesson shifts from going on the offense to learning not to give offense.

The process is gradual and the playbook is infinite. Weapons of mass distraction are brought out. New villains are introduced and the emotional resonance of the events is drowned in ridicule. The tones are also many, from urging everyone to let love defeat hate to displays of virulent hate against the people “truly” stirring up trouble, but they all share a common agenda. Only the tactics vary.

Unlike the right, the left is systematic. It studies structures and people and plots its lines of attack accordingly. It pits emotion against emotion and law against law. It waits for the initial shock to fade before launching its first wave of attacks over process.

The left’s honest response, the one that shows up on its Twitter feeds and in posts on its own sites, is that the country is overreacting. Some leftists will even be bold enough to say that we had it coming. But its public response is more discreet. It exploits the grief for its own ends, diverting shocked city residents into interfaith memorials, some of which are progressive enough to include denunciations of American foreign policy and vigils for the dead on both sides.

But even here, the left generally restrains itself. It waits until the weeks or months have passed to begin deadening the emotion surrounding the event with sarcastic remarks and jokes until the sacred becomes fully profane. It waits somewhat less time to begin lecturing the country on how our foreign policy made them hate us, knowing that in a contest between the establishment’s narrative of inexplicable Islamic radicalization for unknown reasons and their narrative of American evil, they have the upper hand because they provide a realistic motive and the establishment does not.

Still this too comes later. The left knows that there is a window on human emotion. There is a time when people need to mourn and a time when they will feel a diminishing outrage and even begin to agree with observations whose thrust is that the United States of America is the real terrorist. And so there are things that the left will say on DailyKos and then on Salon that it will not say on CNN or the editorial page of the New York Times.

The editorials explaining how a lack of American support for Chechen independence led to the marathon massacre are coming. They just haven’t splashed ashore in mainstream liberal newspapers yet. Timing is everything and the difference between the left of the counterculture and the left of the culture is that it knows what people will be willing to listen to and when. And it knows where to begin.

Against the horror of the bombing, the left juxtaposes the horror of police state. It pits the fear of terrorists depriving us of our lives and freedoms against the fear of the government doing the same. And considering the history of government abuses, it does not take long for this line of argument to make a compelling emotional dent in the responses of even many ordinary people to the attacks.

The left begins by raising all sorts of procedural questions about how law enforcement and the military are treating the enemy. It develops a burning conviction that our civil rights are the only thing about the country worth keeping. It hammers away at any law enforcement or military mistake, no matter how minor, and collects these together to amass a narrative of the police state.

All politics are the politics of the future. The one cause that we all champion, regardless of our political orientation, is the cause of the future. All that we fight for is the ability to shape the future.

The fundamental political question is, “Do you believe things are getting better or worse?” Ruling parties tend to answer, “Better”, opposition parties tend to answer, “Worse”. The deeper answer to that question though lies in our perceptions of the past and the future.

The left tends to view the past negatively and future shock positively. It wants change to disrupt the old order of things in order to make way for a new order. It hews to a progressive understanding of history in which we have been getting better with the advance of time, the march of progress mimics evolution as a means of lifting humanity out of the muck and raising it up on ivory towers of reason through a ceaseless process of change.

The right often views the past positively, it sees change as a destroyer that undermines civilization’s accomplishments and threatens to usher in anarchy. It fights to conserve that which is threatened by the entropic winds of change. The conservative worldview is progressive in its own way, but it is the progress of the established order. It sees progress emerging from the accretion of civilization, rather than from the disruption of revolution.

Where the left tends to be unrealistically optimistic about the future, acting like a child running to the edge and jumping off, without remembering all the bumps and bruises before, the right tends to be pessimistic about the future. It tends to be wary of change because it is all too aware of how dangerous change can be.

Youth who do not understand the value of what is around them rush to the left. As they achieve a sense of worth, of the world around them and of their labors, they drift slowly to the right. Age also brings with it a sense of vulnerability. Knowing how you can be hurt, how fragile the thin skin of the body, the fleshy connections and organs dangling within, brings with it a different view of the world. Once you understand that you can lose and that you will lose, then you also understand how important it is to defend what you have left.

The vital mantra of the left is do something for the sake of doing something. Change for the sake of novelty. Action for the sake of action. This carnival drumbeat loses its appeal when you come to understand how dangerous change can be. Personal history becomes national history becomes personal history again as you live through it. Seeing what a mistake change can be as you watch politicians disgraced, causes revealed as fool’s errands and crusades fall apart, is a great teacher of the folly of change for the sake of change.

Reagan’s question, “Are you better off than you were four years ago?” is the fundamental challenge of the conservative that asks whether the change was really worth it. It is the question at the heart of the struggle between the right and the left.

Are you better off than you were twenty years ago or forty years ago? It’s an uncomfortable question because it has no simple answer. In some ways we are better off and in some ways we are worse off. Examining the question points us to the sources of the problem. The places where the tree has grown wrong, the branches that have to be pruned so that it may live.

The power of this question is that it challenges the narrative of change. It asks us to examine that most basic premise that change is good. But beyond the narrative tangles of those in power and those out of power, is the larger echo of that question which asks whether the world overall is becoming a better or worse place.

This question has deeper resonances. Is history a wheel or a rocket shooting up to the stars? Are we on an inevitable evolutionary trajectory rising up or are we doomed to repeat dark ages, progress and then dark ages again? Beneath all the speculations and theorizing is the grim question, what becomes of us? Not us individually, but our societies, our nations, our civilizations, our accomplishments and our way of life.

Two to three years ago, the United States Department of Defense had enough military forces on station in, or readily deployable to, the Persian Gulf region (the “CENTCOM AOR” – area of responsibility – or Southwest Asia, as it is called in the military) to execute a limited strike on Iran’s nuclear facilities without asking Congress for special funding.  The military could have performed such an operation “out of hide,” as quickly and seamlessly as the president wanted it to.

Four to five years ago, moreover, the U.S. had the regional political capital to use our bases in the local nations (e.g., Qatar and Bahrain) to launch and direct such a strike campaign.

Both of these conditions have now changed.  I wrote about the political shift in December of 2010, after the Persian Gulf nations executed a flurry of bilateral defense agreements with Iran, and Bahrain, in particular, announced that the U.S. would not be able to use Bahraini territory for launching military operations against Iran.  Even a subtle shift in these nations’ postures means that the U.S. will have less discretion in what we propose to do against Iran.  U.S. military actions that are so limited as to leave Iran able to retaliate against her neighbors may not be acceptable to our hosts.

Mounting a limited strike campaign using only U.S. Navy assets and the Air Force’s global strike bombers (which don’t need the Persian Gulf bases) has remained a fall-back option.  But as of 2013, with the funding issues inherent in the long-term budget stand-off, that option can no longer be performed out of hide.  The Navy has already had to cancel a carrier strike group deployment that it couldn’t project being able to pay for, and we can no longer assume that the Air Force will have the ready aircraft and aircrew – not to mention the fuel – to perform a bomber campaign against Iran.

The central reason is that the military doesn’t know whether or when it will get more operating funds.  There isn’t a federal budget, and the recurring fiscal showdowns between Obama and the House Republicans make all future military funding a big question mark.  There is no end-point beyond which the military knows how much money it will have.  This isn’t a question of pinching pennies for a while until the money kicks in on a date certain.  The Department of Defense doesn’t know what its future operating picture will be, beyond the next couple of months.

In the worst case, the sequestration cuts kick in on a month-to-month basis, as the fiscal stand-off between Congress and the president drags on.  In early February, in anticipation of having to “operate down” to this worst case, the Navy cancelled the scheduled deployment of the USS Harry S Truman (CVN-75) strike group, which was to be the second of two carrier strike groups hitherto maintained on station in the CENTCOM AOR.  Secretary Leon Panetta announced at the time that the U.S. would cut its CENTCOM-deployed carrier force to one.

A strike group brings not just the carrier and its air wing but an Aegis cruiser and/or Aegis destroyers, all with Tomahawk missile load-outs.  In multiple ways, U.S. combat power has now been cut in half in the CENTCOM AOR due to the long-running fiscal stand-off.  The level of carrier presence is insufficient today to execute a limited-strike campaign against Iran while containing the potential backlash.

Note that the Truman deployment, even if it had gone on as scheduled, would have left a gap of more than two months in the two-carrier presence in CENTCOM.  There has been one carrier strike group in CENTCOM, that of USS John C Stennis (CVN-74), since USS Dwight D Eisenhower (CVN-69) left the AOR in late November (returning to Norfolk, VA in December).  A gap isn’t unprecedented, in the years since the two-carrier presence was factored into carrier scheduling (although gaps are typically much shorter).  But now an actual degradation in our force posture has been announced.

Meanwhile, the Air Force is scrambling to scope out the impact of the sequestration cuts on its operations.  Big Blue foresees having to cut flying hours for the rest of the year by a third and cancel some scheduled squadron deployments overseas, both of which measures will, within months, affect force posture and readiness in CENTCOM.  So will the impending decision to further defer depot-level maintenance on overdue aircraft.  Some squadrons in the U.S. would run out of flying-hour funds by mid-May 2013, with no prospect of a new infusion of funds.  If additional squadrons were to be forward deployed to CENTCOM for a strike on Iran – and the fuel for such a massive operation set aside – much of the Air Force would have to stop flying altogether until more funds were provided.

We are about two weeks away from something called the sequester. This is a law passed by congress to ensure that congress balance the federal budget by threatening major indiscriminate deep cuts on all government programs across the board – including defense.

“Mayor Koch last night took on the ghost of President Franklin D. Roosevelt,” an item in the New York Daily News in 1988 began, which probably surprised no one, since Ed Koch had spent a lifetime taking on everybody who deserved to be taken on, whether they were alive or dead. Indeed, his willingness to vigorously battle for what he believed and let the chips fall where they may was precisely what endeared Koch to so many people across the political spectrum.

As a historian who has written about President Franklin Delano Roosevelt’s response to the Holocaust, what intrigued me about that 1988 speech was the unique way in which the New York City mayor framed his criticism of FDR: “I will never forgive him for closing the doors to Jews who could have left Germany. Never will I forgive him. If you believe in purgatory – and I don’t even know what it is – that’s where he is, for that sin.”

In the years to follow, as Mayor Koch and I became friends and then coauthors, I had the opportunity to speak with him about that “purgatory” remark. And when a reporter from Italian National Television who was scheduled to interview Koch on the 65th anniversary of the liberation of Auschwitz asked me what topics I thought he should raise, I suggested bringing up the purgatory issue.

“I think it’s a Catholic expression,” Koch told him. “I’m not Catholic, I’m Jewish. I don’t think Jews have purgatory. I’m not really sure, I’m not religious myself, although I believe in God. But ‘purgatory’ [means] that you have an opportunity to deal with your sinful life and ultimately get to Heaven…you have to spend a time in purgatory, winning the right to enter Heaven.”

President Roosevelt “did many, many good things,” Koch emphasized, recalling FDR’s role in “saving the United States from the Depression” and leading America against Hitler in World War II. But FDR “also had an opportunity to save Jews before World War II,” and his failure to do is what landed him in purgatory, Koch explained. He cited Roosevelt’s decision to turn away the refugee ship St. Louis; his refusal to instruct the State Department to permit Jewish immigration up to the maximum allowed by law (the quotas were woefully under-filled); and the sham Evian Conference of 1938, which the Roosevelt administration convened to give the impression of concern for the Jewish refugees, without actually doing anything to aid them.

For me, however, perhaps the most significant part of the interview was Koch’s analysis of anti-Semitism in the U.S. in the 1930s and 1940s. Given the public mood in those days, was it politically possible for FDR to have done much for the Jews? Scholars looking at this issue tend to rely on newspaper reports, public opinion polls about prejudice, and statistics about the size of anti-Semitic organizations. But an eyewitness account can be very revealing. And Koch, having grown up in hardscrabble neighborhoods in Newark and Brooklyn in the 1930s and 1940s, had much to say about the subject.

“Yes, there was a lot of anti-Semitism in America in those years, but that is no excuse for Roosevelt’s inaction, which was vile,” Koch asserted. “A leader has to lead. He has to try to change minds.”

What about claims that helping the Jews would have undermined Roosevelt’s ability to convince the public to fight Hitler? “I don’t accept that,” Koch said. “I believe that the American public could have accepted saving Jews.” He wasn’t a sociologist. He just knew what he had experienced among the people he met in the neighborhoods where he lived and worked. Some were bigots. But most weren’t.

Koch wasn’t just speculating when he expressed his faith in the basic decency of most Americans. In April 1944 – while the Holocaust still raged, and before the deportations of Hungarian Jews began – the White House quietly commissioned a Gallup Poll on the subject. It asked the public about offering “temporary protection” to Jews fleeing Hitler. The supposedly anti-Semitic American public supported the idea by a margin of seventy percent to twenty-three percent. Despite that overwhelming public sentiment, President Roosevelt agreed to create just one refugee camp – in upstate New York, where some nine hundred eighty-two refugees were brought in the summer of 1944.

So after a long bout of mocking Mitt Romney for saying that he sought out binders full of qualified female appointees, complete with protesters outside one of his campaign offices dressed in binders, the appointed hour came and the new cabinet of the man who was too good for binders of women was white and male.

There was some awkward fidgeting in the media. A few suggestions that maybe there should be a little more diversity. And that was followed by the new official talking point that diversity doesn’t matter, it’s all about the impact of the policies. Suddenly the Party of Affirmative Action began making conservative arguments for merit and representation, over racial preferences.

To some this was proof that liberals don’t really believe in anything. And that’s true and it isn’t.

Modern American Liberalism is the movement of a wealthy white upper class meant to suppress the working class and the mercantile class. Think of it as the revenge of the barons against the merchants and the wrath of the old New England elites against the Nouveau Riche. It adopted the Jewish and Catholic immigrants who accepted its values and codes. It even occasionally brings in more exotic figures, like Barack Obama, so long as they have gone to the right schools and share their values.

Liberals champion multiculturalism, they enact diversity requirements and push through immigration, and then they send their children to private schools and buy houses in white neighborhoods. They are mostly unaware that they are doing this. They’re just doing what comes naturally. Like most people, liberals are most comfortable among their own kind.

Their kind is not so much a racial group, as it is a cultural one. If you’ve ever set foot in a liberal stronghold, then you can already recognize the very expensive casual wear, the cars with progressive bumper stickers, the beaming helicoptered children, the reusable bags and the other markings of the American upper class. The one that may spend 5 years slumming it in a big city, gathering tattoos and experiences, before retreating to the traditional comforts of a posh suburb and a high end do-nothing non-profit job.

They emphasize minorities, but most minorities, especially after the passing of the melting pot that another generation of liberals implemented, don’t fit all that well into the cultural liberal landscape. It’s why Obama plays golf, even though he’s bad at it. It’s why his campaign staff and his cabinet leans toward the same white males who still run most things, including liberalism.

Liberals have varying degrees of awareness of this, ranging from aggressive denial to passive denial, much as conservatives have some degree of awareness that FOX News personalities are likely more liberal than they pretend to be. And like most such conflicts, the information gets filed away in favor of focusing on a more immediate problem.

The diversity that could be seen in a photo of Cheney on September 11 or Romney’s appointments are completely meaningless because you cannot win an argument with a liberal by being more liberal than him. It’s fun to try, but it doesn’t actually work for the same reason that you can’t be more Catholic than the Pope.

The liberal program is not just diversity. It’s a grander and vaster program. And those who promote the program can violate any single aspect of it, without facing any consequences or contradictions, so long as they remain valuable players.

Bill Clinton could act out the bad part in every sensitivity training video. Obama can pay women less. Harry Reid and Hillary Clinton can make racist jokes. Obama can govern through Executive Orders and start illegal wars. So can any Democrat. None of that matters because they’re all plays in the big program. And the “Big Program” means a new world with good stuff for all. Accomplishing it means ignoring the little sins that would lead to any little person being lynched, jailed or denounced.

Liberals are busy lining up to defend Chuck Hagel, a former Republican who hated homosexuals, opposed abortion and on most issues, aside from foreign policy, was fairly conservative. But that doesn’t matter because Hagel is now on Team Prog. Local interest groups may object, but the liberal purpose in having Jewish or Gay or Female auxiliaries is so that they can support the larger program. When they don’t support it, they’re told to shut the hell up.

Ever since FDR made it his campaign song in 1932 while running for office during the Great Depression, the unofficial anthem of the Democratic Party has been that Tin Pan Alley classic, “Happy Days are Here Again.” But no matter how often the old Victor spun, it would not be until well after Roosevelt’s death that happy days would be here again.

Like Hope and Change, Happy Days are Here Again was a blandly optimistic and non-specific promise that good times were coming. Someday the happy days would arrive, an appropriate enough sentiment for a song whose pivotal moment came in the movie “Chasing Rainbows” where it was sung to reassure a cuckolded husband who is threatening to kill himself. And in an even more appropriate bit of symbolism, the actual movie footage of that moment is as lost as the happy times.

No matter how often the Democratic Party cheats on the American people, it can always break out a new rendition of “Happy Days are Here Again” to win them back. And even if the happy days never seem to actually arrive, the promise of “So long sad times” and “Howdy gay times” where “your troubles and cares are gone” is always a winner.

While the American Democratic Party may not have an official anthem, the British Labour Party does and its anthem, “The Red Flag” would be entirely appropriate for the new Democratic Party that no longer has anything in common with Thomas Jefferson or Andrew Jackson.

It might be awkward to imagine Harry Reid or Joe Manchin trying to make it through verses like, “The people’s flag is deepest red” and the sonorous chorus, “Then raise the scarlet standard high /Within its shade we live and die/Though cowards flinch and traitors sneer/We’ll keep the red flag flying here.”

They would probably look almost as awkward singing it as Labour Party leader Ed Milliband does, but you could easily imagine Barack Obama and Valerie Jarrett belting it out. And that would be only right because while The Red Flag never gets around to mentioning Manchester, despite its popularity there, it does namecheck two cities. “In Moscow’s vaults its hymns were sung/Chicago swells the surging throng.”

These days red flag songs, once mandatory, are confined to all sorts of vaults in Moscow. The new Russian anthem is Putin’s redress of the old Soviet one, with lyrics by the same composer. And the Soviet National Anthem, that secular hymn, has a familiar pedigree going back to the Anthem of the Bolshevik Party in 1938, which took its melody from “Life is better, Life is fun.”

You might be forgiven for thinking that the Bolshevik Party had borrowed its melody from some Moscow musical, but that wasn’t the case. “Life is better, Life is fun” was based on a statement by Stalin: “Life has become better, comrades. Life has become more fun.” The year was 1935 and while it is impossible to know whether Comrade Stalin had decided to crib from the Democratic campaign of 1932, the theme was the same. So long sad times. Happy days were here again.

And just to remind everyone that happy days really were here again, Stalin began another round of brutal purges. A year earlier, Uncle Joe, as the Fireside Chatter liked to refer to one of the world’s bloodiest mass murderers, had arranged for the murder of Sergei Kirov, who was everything that Stalin wasn’t, and used the murder to begin a purge of anyone more popular than him, with the support of red flag wavers in Chicago, New York, London and Los Angeles.

Unlike Franklin, Stalin’s idea of a campaign involved a lot of firing squads to properly soak the red flag in the deepest red, while the band played, “Life is better, Life is fun.” After the purges were wrapped up, Stalin signed a pact with another red flag waver from Berlin. The Nazis and Communists might have disagreed on any number of things, but both of them had inherited the Jacobin fetish for painting a flag red with blood and then waving it while calling for more death.

While Moscow might have turned in its red card, Chicago’s “surging throng” is still swelling the polls, and even though their shirts are purple, their fingers are red from the strain of repeat voting. If there is anywhere in the United States that the red flag has gone on flying, outside of Marin County, it’s Chicago. In its shade, generations have lived and died, and now generations have begun living and dying in its shade across the country as the red flag keeps flying for another four years over D.C.

The red flags of the post-modern, post-American, post-British, post-everything revolutionaries aren’t usually as obvious as a gang of wealthy politicians staggering to a microphone once a year and belting out, “We’ll keep the red flag flying here.” It usually sounds more like the parody of that anthem, known somewhat sarcastically as  the “Battle Hymn of the New Socialist Party,”

“White collar workers stand and cheer/The Labour government is here/We’ll change the country bit by bit/So nobody will notice it.” A policy of changing the country bit by bit so none of the workers who want their benefits notices that everything else they value is being dragged away to the rubbish heap while they sleep may be sneered at by the real reds, but it’s worked quite effectively.

Tony Blair did a masterful job of changing Britain, leaving behind Neil Kinnock’s threats to take the workers into the streets if the election did not go his way. (It did not. He did not.) Kinnock proved good enough for Joe Biden to plagiarize his biography from, but the future rested with a sensible left. A New Labour that would talk like technocrats while importing unprecedented number of immigrants to change the electoral balance of the country, so that the red flag would go on flying here, even if it was green and had a crescent and a pair of crossed swords in the middle.

Instead of the flying red flag, Tony Blair’s New Labour used D:ream’s “Things can only get better” as its election anthem, which despite a title that made it sound like another, “Happy Days are Here” or “Life is better, Life is fun” was more of a love song to a Labour messiah promising to cure “prejudice and greed”.

“Walk my path/Wear my shoes/Talk like me/I’ll be an angel,” New Labour voters were promised and they fell for it. The age of the Me Generation PM was here and the new egotism resounded in lyrics like “Things can only get better/Can only get better/Now I’ve found you/(That means me)” that took both self-help and self-involvement to a whole new level. But British voters probably should have paid more attention to warning lyrics like, “I sometimes lose myself in me.”

Bill Clinton was America’s Tony Blair, but with enough Good Old Boy charm to leaven the false earnestness that led so many to hate Blair. If Blair was a liar pretending to be an honest man, Clinton was a liar pretending to be an honest man pretending to be a liar, a rotten sandwich of a paradox that you have to be a politician or an observer of them to properly appreciate. Like Blair, Clinton worked to change the country bit by bit, appealing to white collar workers and leaving the red flag in the trunk next to the road flares and the dynamite.

It’s Chicago time now and the red flag is back. Talk of changing the country bit by bit is done. Now the country is being changed aggressively, every change a finger poke in the eye of the people who don’t notice right what is in front of their faces. The cuckolding is no longer subtle. It’s more out in the open than ever and the country is being bankrupted and the middle class is being wiped out to a rousing chorus of “Happy Days are Here Again”, when an entire generation has come of age never knowing a time when happy days prevailed.

Whatever faults Kinnock and old Labour had, losing himself in himself wasn’t one of them. But the Baby Boomer and Generation X leaders had the narcissistic habit of doing just that. Clinton and Blair both lost themselves in themselves and since then never appear to have found themselves again. And Barack Obama never lost himself in himself because he never stepped out of himself to begin with.

Obama marries the red flag radicalism of the old left with generational egotism to show us the spoiled brat as leader, the tyke born with a set of silver spoons in his mouth who not only waves the red flag, but who mistakes his shamelessness for political genius. Where Clinton limited his shamelessness to his personal life, for his Democratic successor, in the tradition of both the hard left and the fellowship of mirror gazers, the personal has always been political. To the Hope and Changer, the man is the office, the state is the man, and the whim is the national agenda.

Stalin famously told his mother that he was the new Czar, transmuting collectivist revolution into the egotistical authoritarianism of one man. Obama has managed the same trick, merging revolutionary politics with his own brand until there is no longer a difference between the man and his revolution. FDR only promised happy days, but Obama has become the actual incarnation of hope, which may explain why there is no longer any hope to go around.

There is a flag flying over Washington and it’s no longer the stars and stripes, but the same red flag that flies over Chicago. It’s the red flag under whose shade misery and tyranny spreads while the band strikes up the same anthem over and over again. “Happy days are here again.” Life is better, life is fun.” “Things can only get better” and of course Obama’s victory speech promise; “The best is yet to come.”

It might have been more honest if he had instead admitted, “We’ll keep the red flag flying here.”

Originally published at Sultan Knish.