Voting Rights and Suffrage/Philosophical Origins/Tradition contributions/Postmodernism
What have religious and philosophical traditions contributed to our understanding of this right?
Postmodernism
Postmodernism evolved during the late 20th century in opposition to modernism and as a response to the Enlightenment. The Enlightenment encouraged a shift from intellectual dependence on the church and theology to a belief in a universal moral and intellectual historical experience legitimated by reason (Woods 1999, 227). Modernism supports the belief in this type of organization of knowledge and the human experience, suggesting that such reasoning would be unified by scientific thinking, teleology, and rationality. Modernism uses reason and scientific procedure to establish universal truths from which knowledge can be claimed and order established. The Enlightenment led to the spread of democratic values in the west, and likewise, influenced the creation of modern democratic institutions, a form of reason in practice (Gaete 1991, 149). An important change that stemmed from modernism and the Enlightenment was the acceptance of human rights as ethical truths. The statement, “All human beings are born free and equal in dignity and rights,” within the Universal Declaration of Human Rights by the United Nations (United Nations 1948) was offered as a universal truth that would provide social order based on the objective reasoning suggested by modernism (Gaete 1991, 149). For example, from this claim, the Universal Declaration of Human Rights could uphold that “The will of the people shall be the basis of authority of government; this will shall be expressed in periodic and genuine elections which shall be universal and equal in suffrage…” (United Nations 1948). From the acceptance of the initial statement of objective rights as a universal truth, equal political participation and voting rights could be theoretically promised.
The postmodern response to modernism reflects a difference in attitude, but does not imply that postmodernism will supersede modernism. In this way, postmodern thinking offers a critique of reason (Woods 1999, 9). According to Sabina Lovibond, “Postmodernism… rejects the doctrine of the unity of reason. It refuses to conceive of humanity as a unitary subject striving towards the goal of perfect coherence (in its common stock of beliefs) or of perfect cohesion and stability (in its political practice)” (Lovibond 1989). Modernism relies on metanarratives, an overarching pattern and interpretation of society, while postmodernism rejects this idea of an “all-encompassing rationality” (Woods 1990, 10). There are two relevant points to consider regarding postmodernism in relation to voting rights. First off, postmodernists are largely opposed to the hierarchical structure of government and tend to question their trust in institutionalized government (Green & Roberts 2012, 85). Philosopher Jean-Francois Lyotard who helped to formulate postmodernism suggests that postmodernists are suspicious of political narratives. Examples of such narratives include the idea of progress that is associated with the Enlightenment and ‘social liberation’ associated with Marxism. Lyotard refers to these types of narratives as “violent” and “tyrannical” for attempting to impose a universal pattern on human experience and knowledge. Instead, Lyotard believes knowledge can only be understood as partial and nonexclusive. According to Lyotard, “Scientists, technicians, and instruments are purchased not to find truth, but to augment power” (Lyotard 1984, 46). Postmodernists are opposed to this type of hierarchical structure, suggesting that older proponents of modernism were “being blind to the destructive and oppressive nature of all totalising ideologies” (Arslan 1999, 205). In terms of voting rights, this ‘totalising ideology’ may be the claim that voting rights provide the best method of citizen political participation. Postmodernists would instead suggest that the human experience is constantly changing and developing, so this ‘totalising ideology’ may not be all inclusive. While they may be in favor of voting rights in practice, they would reject the idea of voting rights and human rights as universal truths, suggesting that successful political commitments are not necessarily the result of institutional calls to universal truths, but rather of continued innovation (Woods 1999, 13).
The second point to consider with regard to voting rights is that postmodernists believe that the marginalized should be accounted for. Postmodernists suggest that meaning is constantly evolving and is contingent on situational factors and dependent on the interpreter. For the individual, postmodernism means liberation from fixed identities. Postmodernists do not believe that metanarratives can describe each individual, but rather believe that identity can be diverse despite sharing a common situation (Woods 1990, 44). They argue, “There must be an attempt to recoup the power of the individual to tell his or her narrative; that is, anti-foundationalism in this guise becomes the access to the control of one’s own politics” (Woods 1999, 21). One way to afford power to the individual may be by means of voting rights for all in order to provide representation for those who are otherwise marginalized and to account for the diverse individual human experience. Postmodernists do not think that minorities and all individuals are correctly represented by political metanarratives, and therefore, they would support representation for all by means of voting as a way to avoid the miscategorization of individuals into metanarratives. In fact, the feminist movement is an example of this type of resistance to popular culture, which has contributed to the spread of postmodernism (Woods 1999, 170).
References:
Arslan, Zuhtu. “Taking Rights Less Seriously: Postmodernism and Human Rights.” Res publica (Liverpool, England) 5, no. 2 (1999): 195–.
Gaete, Rolando. “Postmodernism and Human Rights: Some Insidious Questions.” Law and critique 2, no. 2 (1991): 149–170.
Green, Daryl D., and Gary E. Roberts. “Impact of Postmodernism on Public Sector Leadership Practices: Federal Government Human Capital Development Implications.” Public Personnel Management 41, no. 1 (2012): 79–96.
Lovibond, Sabina. “Feminism and Postmodernism.” New Left review, no. 178 (1989): 5–28.
Lyotard, Jean-François, Geoffrey Bennington, and Brian Massumi. The Postmodern Condition : a Report on Knowledge. Translated by Geoffrey Bennington and Brian Massumi. Minneapolis: University of Minnesota Press, 1984..
Woods, Tim. Beginning Postmodernism. Manchester: Manchester University Press, 1999.