How do the United States and others achieve victory against Islamic State without empowering sectarian actors who will seek to poison the reconciliation that Iraq needs to hang together?
That’s the question posed by Craig Whiteside, an associate Professor of Theater Security Decision Making for the Naval War College at the Naval Postgraduate School, over at War on the Rocks. Dr Whiteside’s recommendations (“avoid all cooperation with sectarian militias, continue to target Islamic State with minimal collateral damage, patiently train and equip the security forces, ensure it’s done by Iraqis with subtle, behind the scenes help”) are just what you’d expect from a military strategist with a PhD, but his question highlights well what’s wrong with current thinking on non-state actors in Washington and also explains why central planning fails in areas other than managing an economy.
Whiteside’s line of thought is pretty standard, and it goes something like this: Islamic State is bad and Iraq is good. Islamic State is bad not because it lawlessly slaughters more people than Iraq (obviously not true, especially when you account for the Hussein regime), but because it is a non-state actor with political, economic, cultural, and military capabilities that threaten the existence of state actors. Hence his worry over how to defeat Islamic State while still keeping Iraq in one piece.
This is a terrible way to think about international relations and strategy, and it governs the logic of the republic’s finest thinkers.
Why not think about the situation in the Levant in the following way instead:
There is a “world order” of sorts that is composed of states. The states themselves have been patched together over the course of centuries. The world order itself has been patched together over the course of centuries.
Iraq is a state that was patched together by the UK and France, in accordance with the logic of the world order at the time. Thus, Iraq was able to become a legitimate member of organizations like the UN, FIFA, OPEC, etc. However, because Iraq was patched together by the world order rather than by the people of Iraq (acting through contentious factions), it can only, ever “hang together” under a regime governed by a strong man.
The appearance of Islamic State in what is now Iraq is just an attempt by Iraqis to govern themselves. Islamic State is an attempt, made possible by the power vacuum left by the invasion and occupation of the US and its allies, to join the world order (hence the “state” in Islamic State). It’s a horrible attempt, which is just what you’d expect from a people who have likely never had a chance to experiment in self-governance. Nevertheless, people in what is now Iraq are trying to patch together their own states.
The world order should recognize these attempts instead of trying to maintain the status quo. Change can be a good thing. As an example, just compare the brutality of the Hussein regime, a legitimate state actor, with that of Islamic State. It’s not even a contest, especially in terms of people murdered.
Wouldn’t recognizing Whitehead’s “sectarian actors,” instead of seeking to isolate or destroy them, be a much better avenue to peace and prosperity in the region? Recognition by the world order, haphazardly and pragmatically patched together itself, would bestow responsibility onto non-state actors. It would signal a trust in the ability of Iraqis to govern themselves. It would help to rationalize diplomacy and trade in the region. And it would put an end to the vicious cycle of strong men in the Middle East.
Instead of asking what the US and its allies can do to eliminate violent non-state actors from the region, isn’t it time to start asking what the West can do, as equal partners, to facilitate more self-governance in the Levant?
That central planning suffers from a knowledge problem is a given in many elite economics circles today (even economists at the Federal Reserve recognize it), but I don’t think this argument has extended into other fields of thought or other bureaucracies yet. A fatal conceit indeed.
That’s the main question being asked by Federico Boffa, Amedeo Piolatto, and Giacomo A. M. Ponzetto, all economists. I cruised through the whole paper (pdf) and have some superficial thoughts. One snippet:
Western California is more liberal, even among Republican voters and politicians; Eastern California considerably more conservative […] At a first glance, such a political divide might suggest that a break up of coastal and inland California would be optimal on preference-matching grounds […]
[H]owever [this is a] superficial assessment. [Eastern California] contain[s] a large Hispanic population that overwhelmingly prefers the Democratic party. This group is much less educated, less politically knowledgeable, and less likely to vote than Republican supporters in the region, who are on average older, whiter, and wealthier. At the same time, the left-wing Hispanic working class in the Valley shares the political leanings of highly educated liberals on the coast. This ideological alignment goes beyond mere partisanship and includes shared preferences over policies.
As a consequence, our model suggests that the political integration of California is welfare maximizing. For relatively uneducated inland minorities to have a government corresponding to their preferences, it is essential that they share a state with ideologically aligned liberal elites in the Bay area. Right-wing Californians, instead, are sufficiently educated and influential to have a voice in state-wide politics, despite being in the minority: California had a Republican governor for twenty-one of the past thirty years.
[This lesson] applies more broadly. Disadvantaged ethnic minorities— which are less educated and often politically underrepresented— should belong whenever possible to the same polity as better educated and higher-status voters having similar political preferences. Only then are politicians effectively held accountable to both groups. (29-30)
California is “welfare maximizing”? Somebody help me out here. Isn’t it also possible that poor Hispanics and rich liberals form a voting bloc in California as it is because of how the GOP is patched together? If California split into an East/West, current coalitions would be shattered and it doesn’t follow that rich liberals and poor Hispanics would share the same voting preferences in the new arrangement. It doesn’t follow that rich conservatives and poor Hispanics in a hypothetical East would be at odds, either.
The biggest weakness in the paper, if you can call it that, is that the authors are focused on the fiscal aspects of federalism rather than the diplomatic, cultural, and political aspects. Federalism binds people together and forces them to at least try to come to an agreement about some issues. That’s a big deal, though it’s obviously not sexy.
The paper is focused on the EU and the US. There are lots of interesting insights into the European Union but the US angle is kinda boring (I’m sure is vice-versa for readers living and working in Europe). (h/t Mark Koyama)
Continuing from here.
The French, or at least the dominant part of its elites, together with a more ambiguous but largely assenting public opinion, sees the chance to maintain a large European role and an accompanying global role through the EU, using the EU to maintain the importance of French as an administrative language and the influence of France on European affairs without war, and ideally without aggressive winner-takes-all attitudes to diplomacy. It is a matter of reasonable debate whether this has worked well, it is not reasonable to think that France has given up on being France.
There is a strong steak of grandiose French ambition and memories of the more universal moments of the French state, under Bourbon monarchs who tried to dominate Europe, the French Revolution, and the Bonapartist Empire. Despite what some sovereigntist-Euroseptics claim, France is not obviously less global than Britain in its history or current attitudes. France had the second biggest overseas empire after Britain, there are many French speakers outside France, even though some parts of what was the empire have lost the Francophone legacy. France is just as much of a country of immigration as Britain.
The residual overseas territories from the empire are more integrated into the French state then the British equivalents are integrated into the British state. Of course Britain had the bigger empire, English is the more global language, and a global financial role lacking for France, but none of this makes France less of a country to some degree tied to its non-European legacies, or that France is less integrated and less nationally-oriented than Britain. In fact France looks a lot less likely to break up between component parts than Britain. The devolution of power to Scotland, Wales, and Northern Ireland is not matched in even the most distinct French regions and there seems little chance of any part of France matching Scotland in the success of a separatist party and near success of a separatist referendum.
The same applies to Germany. Germany has a briefer history as an important country of self-image construction for Britain than France, but the sense that Britain is more liberal than the Prussian-German state tradition and more patriotic than current federal Germany is a major factor in Britain. The sense that Germany has a less strong sense of national identity combines for British Eurosceptics, or alternates, with the sense that it is trying to dominate Europe.
There is no doubt that Germany has a more traumatic relation with its recent history than Britain, and that it is the leading country in the EU. Nevertheless, there is no sign at all of bits of Germany seceding, while there is every sign that German state rebirth through democracy and European identity has been a great success. The relations of Germany with the rest of the EU is a rather large question, but it is worth remarking here that most of the supposed German dominance and domineering attitudes in the EU is a mask for the hopes of other EU countries, on the French model, to improve themselves through:
- institutional influence on Germany;
- importing German fiscal discipline and associated economic successes through a common currency;
- a willingness to put the burden of blame on Germany for tough policies resulting from the imbalances that emerged as a result of excessively low interest rates in the less robust Eurozone economies;
- a preference for related ‘externally imposed’ German influenced reforms over exit from the EU and a reassertion of strong national sovereignty.
At the heart of these choices is the belief that Germany is too big to ignore and that where states have had difficulty in economic reform, institutional constraints designed in the hope of importing German economic success, within a system of pooled sovereignty, offer more hope of economic success than supposedly pure national sovereignty. This may or may not work for the best in the long term, but it is not an example of German aggression; and given that no one state has genuinely pure and absolute sovereignty, no one state can exist unrestrained by the attitudes of other nations and the international consequences of its own policies, so pooling of sovereignty with Germany should not be seen as unpatriotic countries surrendering an unvalued national existence.
Anyway, the sovereigntist-Eurosceptics who put forward, or rely on, the dangerous German domination claim, are themselves generally oriented towards an Anglosphere conception of an alliance between the UK, the USA, Canada, New Zealand, and Australia. This can draw on the enhanced levels of intelligence and security co-operation between these countries, along with the ‘Special Relationship’ between the UK and the USA that developed during the Second World War. The obvious issue here from a sovereigntist point of view is that the USA is very dominant in this relationship, whether that of the Anglosphere or of the ‘special relationship’. The language of the ‘special relationship’ has declined anyway in the UK, particularly since the invasion and occupation of Iraq. The reality has always been in any case that the USA has pursued close relationships with countries outside the Anglosphere with little if any common decision making in the ‘Anglosphere’. The Anglsophere idea also refers to ideas about law, which will be discussed in the next post.
Where did the concept of “majority rule” come from? Why should any majority rule over any minority?
Of course the idea of protecting minority rights also exists. It is accepted in the civilized world that minority religions, ethnicities, and cultures should be respected. So evidently the global belief in majoritarianism is not absolute. But overall, the prevailing global political culture in democratic societies is majoritarian. The party which has some majority in an election gets its leaders in the government, and it is able to impose its policies on everybody.
In a voluntary club, it seems natural that the leader be elected by the majority. Everyone in the club agrees about the mission of the club. Suppose it is a hiking club. It does not matter too much who the leader is, so a majority vote seems like the best option. Also, in deciding which location to hike in, majority rules seems sensible. Majority rule provides greater utility than minority rule, and there is general agreement that making more people happy is better than if fewer are happy.
But when it comes to government, majority rule is problematic. First of all, majority rule is based on the persons who may vote, not the whole population. Young children do not vote, and foreign residents do not vote. The adult citizens own the country, so they vote.
People believe in majority rule because they think of the alternative as either dictatorship or a rule by an elite minority. Why should one man or an aristocracy rule over the others? The global political culture now rejects monarchial rule as violating equality. What is not understood is that imposed majority rule also violates equality.
If we accept human equality, that all human beings have an equal moral worth, then the logical conclusion is equal self-governance. No person has a natural right to impose his will on another, because is it morally evil to coercively harm another person. Harm means an invasion into the domain of others, including the harm of restricting the other’s peaceful and honest actions.
When a person becomes employed, or enrolls in an institution such as a university, one does not usually expect democratic governance. The company is a non-democratic hierarchy, in which there is a top boss, lower bosses, and the ordinary workers who are directed. The workers has to comply with rules he may not favor, but the arrangement is voluntary because the worker chose to enter into employment or enrollment, and he may quit.
The equality of the employment situation is the ability of the worker to enter and exit, and the ability of the employer to equally contract with the employee and to terminate the employment. Free association is the basis of equal liberty.
The governance of territory is in accord with human equality when there is freedom of association among the members. Whether a territory is ruled by one man or by a majority does not matter so long as the individuals consent to be governed, so long as they can exit at will. After all, a traveler does not expect a voice in the rules of the places he visits. Whether the location is run by one person or the local majority does not matter to the traveler, so long as he may come and go, and so long as any unusual rules are presented in advance.
We need governing structures, but these can be contractual agreements among equals. We have today voluntary contractual communities such as homeowner associations, road associations, condominiums, cooperatives, and proprietary communities. All neighborhoods could be governed this way, and then the local organizations can form greater associations for public goods with a broader scope. An occasional hermit would not disturb the governing continuum.
Just as local communities would be able to associate, they would have the freedom to disassociate. The problem with imposed majoritarianism is that individuals and communities may not secede, and so they are forced to be dominated by the majority. Minorities are subjected to the law enforcement, schooling, drug laws, civic services, and taxes favored by the majority.
The reform that would establish deep equality would be a constitutional rule that would prohibit only coercive harm to others. Government would not impose costs and restrictions on peaceful and honest action. Contractual communities would be free to have restrictive rules among their own members. Contractual governance is best implemented bottom up, with secession where feasible.
The avoidance of imposed costs implies the absence of taxes on transactions and produced goods. There would be charges for trespass and invasions, such as pollution. In the absence of taxes on labor, capital, and trade, those who hold title to land would have to pay for civic services from the yield of their land, the rent. Ideally, people would understand the logic of equal benefits from the rent generated by nature and community. The deepest equality would consist of both equal self-governance and, as Henry George put it, standing “on equal terms with reference to the bounty of nature.”
I agree with Brandon that in discussing things we should not limit ourselves to thinking in terms of states. We must consider, as Brandon puts it, both supra and sub states. We must also recall that states are much more fluid than we usually consider them.
When discussing international relations I attempt to get my conversation partners to agree that:
(1) National borders are not stable and,
(2) National identity is more fiction than reality.
Egypt and Persia are the only two entities that are present in some form or another throughout this time span, and even then their respective borders have fluctuated with only a few core regions being stable. I have yet to find someone who disagrees with the first point.
The second point is harder to get people to concede. We often think of ourselves as a given national identity and find it difficult to imagine that our nation did not exist since the beginning, or at least as far back as imaginable. Most nations have a foundation epic that makes little sense when seriously scrutinized.
Take for example American national identity. Three hundred million plus souls imagine themselves as ‘American’, but what exactly does that mean?
American identity cannot be equated with a specific phenotype; i.e. Americans are not all blue eyed blond people of English descent. In colonial days blacks outnumbered whites in several regions. Today whites in the Mid-Atlantic states are bronze skinned due to the dominance of Mediterranean descent there. The southwest is filled with “Hispanics” who overwhelming self-identify as white but are not considered really white, hence the curious demographic term “non-Hispanic white.” Even in the cradle of the American revolution, Massachusetts, the largest ancestry group is the Irish not English. The only state that is predominantly of English descent is Utah.
Among whites there is constant tension over who was really white and who is a “white negro.” Germans, who are today the largest ancestry group in the US, were the first ‘white’ subgroup to have to fight to prove that they were really white. The Irish, Italians, and others of European descent all had to fight for inclusion into the ‘white’ group. Today Hispanics and Asians are both vying for inclusion.
The revolutionary war serves as the US’ de facto national epic and the leaders of the rebellion are treated (and on occasion sculpted) as demi-gods. Yet the popular image of the revolution is more fiction than reality. Americans paid very little in tax relative to residents of the British isles. George Washington was a horrible military strategist. The founding fathers were not fighting to ensure liberty for the common man – they were fighting to shift control of government from elites in London to elites in Philadelphia. To be sure there were a few true revolutionaries, such as Thomas Paine, who were involved in the hope of genuinely reforming government. For every Paine, though, there were a dozen Hamiltons who wanted to preserve the British Empire, just without the British.
‘American’, in so far as it is an ethnic label, is non-stationary and continually evolving. I would not be amazed if the American label went extinct and was replaced with other labels in the future. Perhaps the Pacific Northwest will become inhabited by Cascadians in the future?
None of this is unique to the American moniker. It is easy to pick on the United States since it is a young nation, but most nations are just as fluid and nonsensical.
What does it mean to be British? Turkish? Austrian? Spanish?
Were the inhabitants of the British isles prior to the Norman invasion British?
The Byzantine Empire was only recently destroyed and many of its inhabitants inter married with Turkic migrants. The Ottomans gave themselves the title of Roman Emperor, “Kayser-i Rum.” A friend of mine jokingly calls Turks “Anatolian Greeks.”
‘Austrian’ as a national identity is arguably younger than the American moniker. Prior to the disestablishment of the Hapsburg Empire in WW1 there was no independent Austrian geopolitical entity. Austria was a constituent member of the Holy Roman Empire, the Hapsburg crown lands, the Austrian Empire, and Austria-Hungary before finally becoming simply Austria following WW1. Austrians are as culturally distinct from other Germans as Bavarians or Swabians are. Why then are Austrians a national group, but the latter two aren’t?
The Iberian peninsula has been under Muslim control (700s~1600s) longer than it has been under a united Spain. Spaniards continue to have significant traces of Arab/Berber genetic material. Despite the actions of Franco, Spanish (or “Castilian”) is not the sole language used in the country. Several million in the country’s northeast wish to cease being Spanish altogether in order to form an independent Catalan.
What is a nation? I argue that it is a group label that is invented and sustained in so far as it serves to further the goals of elites. Within an individual’s lifetime they appear unchanging, but from a historical perspective they are fluid and are frequently created, killed, or reborn as needed. When conversing about geopolitics we cannot ignore national identity, but we must keep in mind that in the long run nationality can be, and is, molded to suit political goals.
“Part of the problem is the Kurds aren’t getting enough arms,” Paul said. “The Kurds are the best fighters. The arms are going through Baghdad to get to the Kurds and they’re being siphoned off and they’re not getting what they need. I think any arms coming from us or coming from any European countries ought to go directly to the Kurds. They seem to be the most effective and most determined fighters.”
In addition, Paul called for giving the Kurds their own country for them to defend against radical Islamists.
“But I would go one step further: I would draw new lines for Kurdistan and I would promise them a country,” Paul said.
Cue the notes here at NOL on adhering to a more internationalist foreign policy: decentralization, secession, devolution, and federation. Notice that Paul is not calling for the US to draw up boundaries between imperial powers. He’s simply calling for the international community that the US largely built to recognize the sovereignty claims of peoples in the post-colonial world, peoples who were ignored when the imperial powers did their carving up over a century ago.
Which option sounds better to you: 1) ignoring the whole situation in the Middle East, 2) pretending that states in the Middle East are legitimate and continuing with the status quo (random bombing campaigns, giving money to dictators to squelch Islamists and socialists), or 3) recognizing that the US could contribute to a more internationalist world by welcoming aspirant regions into statehood, and destroying the legacies of colonialism and Third World nationalism?
I am working on a speculative piece about the recent assassination of liberal (i.e. libertarian, a.k.a. internationalist) politician Boris Nemtsov in front of the Kremlin. In the mean time, here is an old comment of mine on Russia’s new grand strategy:
I still think this is all a part of Russia’s symbolic strategy against the West. As you mention, the referendum is not legally binding and nobody aside from Moscow has recognized it.
What I think the best option available to the West would be to go ahead and recognize the independence of regions within Russia’s “official” borders (the territories you mentioned, for example).
To back this up, simply make a mockery of the whole process going on in Crimea. Have a couple of silly press conferences. Then, to add teeth to the recognitions, publicly announce some weapons deals with Georgia and Ukraine. Publicly announce that all Western arms-related bans in the Caucasus are to be repealed.
Then point out, in a rueful manner, that Canada and Mexico are under threat from domestic fascists and must be invaded in order to protect the American citizens and lovers of American citizens in those two countries.
Mocking Russia’s current moves in Crimea will have a much greater impact on policy decisions and public opinion than economic sanctions (which will only make things much, much worse).
Sanctions are a prelude to war.
There is also the issue of secession and political oppression to think about. As it stands, the Crimeans should be able to vote their way out of a political union with Kiev. So, too, should Dagestanis, Chechens, Karelians, etc., be able to vote their way out of a political union with Moscow. The fact that only guns have so far been able to secure a vote in favor of public opinion (Crimean secession from Ukraine) suggests that liberalism has yet to reach enough minds and institutions to have the positive impact that I think it could have on the world.
I also don’t buy the argument, made by some, about the fact that at least one of these oppressed post-socialist, post-Soviet regions was able to secede from a political center it deemed oppressive and should therefore be viewed in a positive light, even if it was Moscow’s guns which brought about the change. To me this line of reasoning is akin to arguing that the US invasion of Iraq was a cautious positive for the world, even though half a million people died due to the invasion, because there is now one less dictator in the world.
Secession needs to be viewed as a legitimate political option for peoples and this recognition needs to be incorporated into the legal systems of liberal societies if we want to avoid more conflicts like the one between Russia and Ukraine. The world is devolving politically, which means secessionist tendencies will increase, and if there is no political or legal mechanism (much less intellectual recognition) for dealing with these aspirations then be prepared for more problems in the post-colonial world (see this and this), but not so much in the West (see this and this). Liberals, of course, have been at the forefront of the secession debate since John Locke first brought it up in his 1689 classic Second Treatise of Government.
I have briefly blogged about the problem libertarians face when confronted with world government and the inherent internationalism of their creed before (here and here), but none of those musings were as deep as I’d have liked them to be. I think I have a better understanding of this puzzle now, and therefore you’re gonna get a longer than usual post.
First up is the task of confronting the skepticism of all government that comes from most American libertarians. This is a skepticism that becomes all the more hostile as the level of government rises. So, for example, many libertarians are contemptuous of local government but don’t mind it all that much. This contemptuousness rises a little when the next level of government is involved: that of the administrative unit (in the US this is known as a “state” for reasons I hope to explain a little further below; elsewhere the administrative unit is usually known as a “province”). When the federal government is involved, in US politics, the libertarian becomes deeply suspicious and hostile to its intents and actions. Much of this is warranted, of course, and the American libertarian usually allows the federal level of government room to maneuver in matters of foreign policy and the courts (the two legitimate functions of the state).
When a level of governance rises up any further than that, though, to the regional level (NAFTA, CAFTA, etc.) or the supranational level (the UN, World Bank, EU, etc.), the animosity displayed towards government is vicious and reactionary rather than thoughtful and penetrating. Again, much of this is warranted, as these levels of governance usually act beyond the scope of democracy and seem only to serve the interests of those who belong to the regional and supranational organizations (unelected – i.e. politically appointed – bureaucrats). The nature of these “higher levels” of government is the main reason the patron saints of modern-day libertarians – the interwar economist Ludwig von Mises and the legal philosopher FA Hayek chief among them – were highly critical of the creation of these organizations (as well as the short-lived League of Nations).
It does not follow, however, that the inter- and post-war libertarians disavowed the earlier writings of classical liberals on world government. Indeed, Ludwig von Mises himself, in his 1927 book Liberalism (pdf), observed:
Just as, in the eyes of the liberal, the state is not the highest ideal, so it is also not the best apparatus of compulsion. The metaphysical theory of the state declares—approaching, in this respect, the vanity and presumption of the absolute monarchs—that each individual state is sovereign, i.e., that it represents the last and highest court of appeals. But, for the liberal, the world does not end at the borders of the state. In his eyes, whatever significance national boundaries have is only incidental and subordinate. His political thinking encompasses the whole of mankind. The starting-point of his entire political philosophy is the conviction that the division of labor is international and not merely national. He realizes from the very first that it is not sufficient to establish peace within each country, that it is much more important that all nations live at peace with one another. The liberal therefore demands that the political organization of society be extended until it reaches its culmination in a world state that unites all nations on an equal basis. For this reason he sees the law of each nation as subordinate to international law, and that is why he demands supranational tribunals and administrative authorities to assure peace among nations in the same way that the judicial and executive organs of each country are charged with the maintenance of peace within its own territory.
For a long time the demand for the establishment of such a supranational world organization was confined to a few thinkers who were considered utopians and went unheeded. To be sure, after the end of the Napoleonic Wars, the world repeatedly witnessed the spectacle of the statesmen of the leading powers gathered around the conference table to arrive at a common accord, and after the middle of the nineteenth century, an increasing number of supranational institutions were established, the most widely noted of which are the Red Cross and the International Postal Union. Yet all of this was still a very far cry from the creation of a genuine supranational organization. Even the Hague Peace Conference signified hardly any progress in this respect. It was only the horrors of the World War that first made it possible to win widespread support for the idea of an organization of all nations that would be in a position to prevent future conflicts. (147-148)
What Mises and other interwar liberals missed in regards to establishing a supranational state is the very nature of the US constitution. Interwar liberals were more interested in pointing out the blatant inconsistencies of the multilateral institutions being erected after the war than they were with elaborating upon the idea of a world state. My guess is that they viewed the world state as too far out of reach for their goals at the time, and thus fell back on the ‘balance of power’ option (pdf) that was still popular among liberals at the time. The US constitution is, at its core, a pact between sovereign states to join together politically for the mutual self-interests of foreign affairs and legal standardization (a standardization that is very minimal, as it allows for plenty of flexibility and competition).
This pact, aside from explaining why US administrative units are known as ‘states’ rather than ‘provinces,’ is the key to slowly building a world state that is both representative and liberal (in that it exists to protect the rights of individuals first and foremost).
One of the biggest weaknesses of the US constitution to date is its inability to expand upon the notion that it is a legal charter outlining the duties of a supranational organization. Creating a mechanism that allows for the recognition of foreign provinces as US member states by incorporating them into the federal apparatus would be a step in the right direction. This mechanism would obviously have to be slowed down in some way. It would have to be approved, for example, by two-thirds of all state legislatures (Utah and California say ‘Yes’ while Georgia says ‘No’) as well as two-thirds of both legislative bodies in the federal government (67% ‘Yes’ vote from both the House and the Senate).
There would also have to be a mechanism allowing for states in the federal union to exit if they so pleased (again in a way that is slow and deliberate so that as many factions as possible could have their voices heard). Contra to some musings by paleolibertarians here in the US, the constitution and the Bill of Rights actually has a sophisticated method of dealing with intrastate conflict within its sphere of jurisdiction; secession is allowed between states, as is the merging of two or more states, although secession from the federal government is so far prohibited (this failing would also have to be addressed before a world state could be contemplated).
It seems to me that the US has practiced unpolished versions of my argument in the past. Texas, for example, seceded from Mexico before becoming a US “state” through annexation.
Does any of this make sense, or do I just sound like a mad man?
As I start writing voting is coming to an end in Scotland with regard to a referendum on whether Scotland should remain part of the United Kingdom. The United Kingdom comprises England, Scotland, Wales, and Northern Ireland. There are those in Cornwall, a peninsula on the extreme south-west of England who argue that is should be represented as an entity on level with those four components of the UK, as it was regarded as distinct from England into the sixteenth century, never having being properly incorporated into Roman Britannia or Anglo-Saxon Wessex (the Old English kingdom in the south west, which became the nucleus of the Medieval English state).
From the 10th century onwards Anglo-Saxon kings asserted supremacy over Scotland with varying degrees of success in obtaining some recognition of overlordship from Scottish kings. Wars between Scotland and England led to victory for Scotland in the fourteenth century when the English monarchy ended attempts to use force to demand Scottish subordination, or even incorporation of Scotland, and European states accepted Scotland as a sovereign entity. In the early seventeenth century, Queen Elizabeth I of England died childless so that the heir to the English crown was King James VI of Scotland who became James I of England. He moved his court from Edinburgh to London, and pushed for the union of two kingdoms in his person to become a state union of England and Scotland as Great Britain. (At this time, Wales was treated as a part of England.)
The English Parliament resisted the creation of Great Britain, but by the early eighteenth century there was mutual interest in the trade and economic advantages of state union with accompany reductions on trade barriers, particularly after the failure of a brief attempt at Scottish empire building in Central America. An Act of Union was passed by the English Parliament in 1707 and then by the Scottish Parliament in 1708, which abolished the Scottish Parliament. It also left in place major differences in laws, the legal system, education, and the state church, which have lasted until the present day.
Before the personal union of Scotland and England under James VI/I, Scotland itself went through a process of internal integration, or colonisation of the peripheral regions by the centre, as all nations have. This included the 1493 abolition of the Lord of the Isles, which indicated sovereignty over an area covering the highland and island areas of Scotland, and which has a complex history in relation to all the neighbouring powers. The incorporation of that region, what could easily have been a separate sovereign nation if history had gone a bit differently, was not completed until 1745, that is after the Act of Union, when a British army destroyed an attempted restoration of the Stuart family of James VI/I. The attempted restoration is known as the Jacobite Rebellion. Jacobite refers to the latinised form of James, in honour of James II, who was overthrown in the Glorious Revolution of 1688 due to his Catholic religion, fears that he was attempting to enforce that religion as a state church instead of the existing Protestant established church, and fears that he was creating an absolute monarchy with a decorative role only for Parliament.
The Jacobite Rebellion itself divided Scotland between the traditional semi-feudal highland chiefs and the commercial world of the Lowlands. As a consequence of the failure of the Rebellion, British law was enforced fully for the first time beyond the Highland line, while restrictions were placed of Highland customs, clothing, and language. The language of the Highlands was Gaelic (a Celtic language relate to Irish, Welsh, Cornish, and Breton). This was the triumph of the Scots (a dialect of English, or a language which is very close to English depending on point of view) and English speaking Lowlanders and the end of the process initiated by the early Stuart overthrow of the Lords of the Isles.
The United Kingdom was formed by the 1800 Act of Union, which abolished the Irish parliament. Most of Ireland left to form what is now the Republic of Ireland in the early 1920s, but Northern Ireland remained, now with its own parliament, which is why there is still a UK, not just Great Britain.
All this history is to indicate the long historical nature and the complexity of the relations between England and Scotland, with regard to sovereignty, identity, and so on. Scotland like England was itself a work in progress before union, and the integration of Scotland into what might be taken as a single nation, was completed over one hundred years after the Act of Union, over two hundred years after the union of crowns, under the leadership of the British crown, which at that time was unified with the German princedom of Hanover.
Scotland was never assimilated into England, even when there was no parliament, and Scotland has always been distinct from England than Wales in at least two respects:
- there is a higher proportion of trade within Scotland than with England, than of internal Welsh trading activity compared with trade with England;
- Wales’s contact with urban centres is just as much with the nearby English cities of Bristol, Birmingham, and Liverpool as with its own cities (principally Swansea and Cardiff) while Scotland is very focused on its own cities (principally Edinburgh and Glasgow).
However, Wales is more distinct from England in language since twenty per cent speak Welsh fluently, everyone studies Welsh at school, and Wales is officially bilingual, even gesturing towards Welsh language priority. Gaelic speakers are about one per cent of the Scottish population.
The Welsh-Scottish comparison serves to show that ways of assessing national identity and distinctness vary and that there is no one way of evaluating this, so there can be no one institutional and political strategy for accommodating national differences within a state. The level and intensity of Scottish distinctness and identity has amounted to a nation now divided almost exactly down the middle about whether it wishes to separate from the UK.
This is not just an issue of identity though, as a large part of the Scottish independence vote is based on a belief that Scotland is egalitarian, welfarist, communal, social democratic, or even socialist, in comparison with England and that the countries are polar opposites on these issues. Another part of support for independence is the hope that North Sea oil will bring more benefit to Scotland if a Scottish government is collecting the tax revenue, accompanied by the belief that taxation at the UK level is some kind of resource theft.
Building on the historical, political, and institutional account above, what conclusions am I drawing? The first thing to state is of course that Scotland has every right to leave the UK if it so wishes, that it is a good thing that a referendum is being held to test what Scots want, and that if independence is what is wanted, then the government of the residual UK use must take a positive and co-operative approach to the departure of Scotland.
However, I certainly don’t believe that Scotland should separate. Part of that is the emotional patriotism of an Englishman, call it nationalism no problem, based on centuries of shared enterprise and struggle, good (the defeat of National Socialist Germany) and bad (imperialism). The Scots took a disproportionately large part in the trading, colonising, and military aspects of that joint history, and during that history many Scots went to England and became part of English society, John Stuart Mill’s father is a notable example. One of the great flourishing moments of that history was the Scottish Enlightenment of David Hume, Adam Smith, and others, which always involved education, travel, and interaction in England as well as Scotland.
Why peace behind centuries of joint enterprise in which despite centralising processes, differences of identity and in institutions proved to be compatible with the growth of commercial society, civil society, liberty under law, parliamentary government, science and culture, and the twentieth century struggle against totalitarianism.
There’s a lot for liberty advocates to admire there, without denying that a lot of worse things happened as well, and surely we should be disposed to favour building on that rather than destroying it. Many liberty advocates have a preference for small nations where maybe there is more chance of intelligent laws and policies, less remote from everyday reality and individual understanding of particular realities.
I can only agree with the provision that such a result can be achieved through forms of federalism which are decentralising rather than centralising so that the federal centre is largely responsible for trade, foreign and defence policy, and the lower region and national levels do everything else in an innovative, flexible, diverse, and competitive way.
There is still some benefit in the UK remaining as a unified power for defence and military purposes. It is would not be good from a liberty point of view for a country that in its military budget and capacities, its diplomatic and transnational weight, is still a match for nearly all the major powers. The UK whatever its faults is one of the more liberty oriented parts of the world, and no good would come from lessening its strategic and diplomatic weight. Of course those liberty advocates who prefer very neutralist and almost pacifist attitudes to international relations will not be impressed, but we live in a world where states with low levels of inner liberty and little respect for the rights of others exist, and should be at least matched by powers that are more liberty oriented at home and more respectful of the rights in the international sphere. The role of liberal democracies has not always been admirable in this sphere, but better those errors than unchecked aggression from authoritarian states.
The institutions of liberty are more likely to flourish in democratic states, where a multiplicity of national and regional identities flourish, than in attempts to break away based on some inclination, of some degree of intensity, that singular national identity is better than multiplicity and that national identity needs unrestrained state sovereignty. In the particular case of Scotland, the Scottish National Party, and others for independence, are relying on the dream of a more socialist country where ‘Scottish’ oil is protected from the English to fund an expanding state, without having a plausible explanation for the currency to be used on independence, or any sense of reality about how international markets testing the prudence of a new state are likely to drive it towards high interest rates and displays of deficit reduction.
The political consequences of a subsequent disillusion with social democratic dreams mingled with existing assumptions of a morally superior Scottish community, and related anti-English feeling, in economically disruptive circumstances could be most severe and disturbing. Even on a more optimistic assumption about the future in which Scotland moves smoothly into a more social democratic future, nothing is gained from a pro-liberty point of view. Pro-liberty commentators who think that because Hume and Smith were Scots that an independent Scotland will be guided by Enlightenment classical liberalism have completely lost the plot.
I live in California. It’s a great state. Too great.
A proposition to split California into six states may be on the ballot in 2016. “Six Californias” has announced that it has collected sufficient signatures. Why six? California’s population of over 38 million is six times lager than the US state average. The ruling powers may find a way to block the proposal, as some opponents claim that the signature gathering was unlawful. If “Six Californias” does get on the 2016 ballot, in my judgment, this will be a rare chance for fundamental reforms.
Many Californians have said that the state is too big to govern effectively. But the governance problem is not size, but structure. After the property-tax limiting Proposition 13 was adopted in 1978, taxes and political power shifted from the counties and cities to the state government. California could be governed well if decentralized, but the concentration of fiscal power to the state has made the state among the highest taxed and worst regulated in the USA.
There have been many attempts to reform the lengthy California constitution, but they have all failed. Attempts to replace the Proposition 13 have gone nowhere. The best option is to start over. Creating new states would provide six fresh starts.
Critics of the six-state plan say that the wealth of the new Californias would be unequal. The Silicon Valley state would include the high-tech wealthy counties of San Francisco, San Mateo, and Santa Clara, among others. The promoter of this initiative, Timothy Drapers, happens to be a Silicon Valley entrepreneur.
But the current 50 US states are also unequal in wealth. The income inequality problem is a national and global problem. Income can become more equal without hurting production by collecting the land rent and distributing it equally among the population. Since the critics of Six Californias are not proposing or even discussing this most effective way to equalize income, their complaints should be dismissed as irrelevant, immaterial, and incompetent.
US states have been split in the past. Maine was split off from Massachusetts in 1820, and West Virginia was carved out of Virginia in 1863.
If the initiative passes, a board of commissioners would draw up a plan to divide the state’s assets and liabilities among the six new states. A good way to do this would be to divide the value of the assets by population, but to divide the liabilities (including both the official debt and the unfunded liabilities such as promised pensions) by the wealth of each state. That would go a ways to deal with the inequality problem.
California’s complex water rights could be simplified by eliminating subsidies, instead charging all users the market price of water. There could continue to be a unified water system with a water commission with representatives from the six state.
If this measure is approved by the voters and by Congress, each state will design a constitution. The new constitutions should be brief, like the US Constitution, in contrast to the lengthy current California constitution that contains many provisions best left to statute law.
The new constitutions should retain the declaration of rights in the current state constitution, including Article I, Section 24: “This declaration of rights may not be construed to impair or deny others retained by the people.” This wording, similar to the US 9th Amendment, recognizes the existence of natural and common-law rights. This text should be strengthened with something like this: “These rights of the people include the natural right to do anything which does not coercively invade the properties and bodies of others, notwithstanding any state interest or police power.”
These new constitutions will be an opportunity to replace California’s market-hampering tax system with economy-enhancing levies on pollution and land value. There should be a parallel initiative stating that if Six Californias passes, the states will collect all the land rent within their jurisdictions and distribute the rent to all six states based on their populations. A tax on land value is by itself market enhancing, better than neutral, because it promotes an efficient use of land, it reduces housing costs for lower-income folks, and eliminates real-estate bubbles. Combined with the elimination of taxes on wages, business profits, and goods, the prosperity tax shift would raise wages and make California the best place in the world for labor and business.
This is all a dream, but the past dreams of abolishing slavery, having equal rights for women, and eliminating forced segregation all came true. This proposition will at least provide a platform for discussing such fundamental reforms.
This article was first published at http://www.progress.org/views/editorials/california-times-six/
We can only hope.
There has been a small flurry of news articles covering the success of a political initiative by a Silicon Valley entrepreneur to split California into six states rather than one. If this sounds familiar, it’s because many Notewriters have been advocating for more decentralization – both in the US and abroad – since NOL was founded back in 2012. Because breaking up states within free trade zones is such a sophisticated idea, many mainstream pundits have been reluctant to read up on it. Instead, Left-wing reactionaries (and really, are there any other kind?) simply resort to slandering the entrepreneur responsible for the initiative (his name is Timothy Draper, by the way, and you can look up his wiki here), slandering libertarianism, and slandering rich people (Slate, predictably, covers all of the fallacious bases in one fell swoop).
Luckily, the internet now provides people with more than three television channels.
There are two things you need to know about secession within the US free trade zone. First, it is extremely hard to break up one state into many. There is a constitutional process for the whole idea (I don’t understand why the framers, and subsequent legal experts, can respect secession within free trade zones but cannot bother to apply their reasoning to secession in matters outside of a free trade zone’s jurisdiction; Texas, for example, provides us with a great case study of what happens when an administrative polity breaks away from a federal state only to join a rival federal state; Why should this concept not be applied to the West’s foreign policies today?).
In order for a potential administrative unit (“state”) to become an actual US state, it must first be approved by state legislatures. So, in California’s case, only the California legislature needs to approve of the secession. However, there are rules in the constitution allowing for states to join up with each other, or for one region between two US states (like the hippie area in northern California and southern Oregon) to apply for statehood as well. When two or more states are involved, the legislatures of each state must approve of the secession (or marriage). Are we all clear?
Second, after the state legislature(s) approve of the secession, the move must then be approved by the US Congress (both houses). Andrew Prokop, of the Left-wing site vox.com (lest I be accused of being too ideological), explains well what this means:
The biggest difficulty of all would be getting Congressional approval. Giving California 12 Senate seats would be an extremely tough sell. Though those seats wouldn’t necessarily be overwhelmingly Democratic […] they would dilute the power of every existing senator.
Indeed. Now you can hopefully see why libertarians generally support decentralized governance (and let it be remembered that federalism – even a territorially-expansionist federalism – is likely to be the quickest, but still legally-soundest, way towards decentralized governance). As I wrote in a ‘comments’ thread last September (2013):
[…] the federal pie itself would not grow in the event of a few states splitting up.
Think of it this way: suppose the federal budget is $100 for the year. Currently, there are 100 Senators and 435 members of the House, so altogether there are 535 politicians dividing up the $100 pie.
Now suppose the number of states suddenly doubled. You now have 200 Senators and say 870 members of the House.
Numbers like this guarantee that each politician will have less power.
Additionally, you cannot grow the federal pie simply by creating new states out of thin air. If this were the case, then politicians and intellectuals who favor the government redistribution of wealth approach would have long ago advocated for more states. Advocates of redistribution recognize that more decentralization of power makes it harder to come to a consensus about policy options.
And the less government does, the better off everybody will be.
Now, with this being said, there is more than one type of pie. There are state pies and county pies and private sector pies, too. Secession would weaken the power of state-level politicians (Governor Brown could only inflict damage on northern Californians rather than all Californians, for example).
County pies may or may not grow, but in my estimation I do not think growth at the county level is all that important.
The one pie that would grow would be the private sector pie, largely due to the lack of consensus (or, in other words, the greater amount of special interests) at the federal level that decentralization brings about.
Speaking of ‘comments’ threads: One of the things I like most about blogs is the fact that many of the insights I receive about an idea or an event are found in the ‘comments’ threads rather than in an original post. The openness of the blogging platform provides not only an avenue for individuals to express their thoughts, no matter how primitive or vulgar, but also a way for people to expand their horizons and learn something new. This is one of the reasons I try to encourage readers, as well as my fellow Notewriters, to get more involved in the ‘comments’ threads, although y’all are understandably weary of trolls.
The recent uproar over the upcoming vote on the potential secession of Scotland from Great Britain illustrates well the European Union’s foreign policy weaknesses. The EU’s potential to increase the number of states within its borders without having to expand its geographic space is an overlooked avenue to reaching a bolder, more sophisticated foreign policy.
Regional aspirations for more political autonomy have been voiced since the time of the creation of Germany and Italy in the late 19th century, but wars, nationalism, economic concerns, and fear of wars (along with the presence of the American military, of course) have largely kept these aspirations on the fringe of domestic political debates in Europe.
Steven Erlanger’s 2012 piece in the New York Times explains well why this is changing and what is currently happening in the European Union:
The great paradox of the European Union, which is built on the concept of shared sovereignty, is that it lowers the stakes for regions to push for independence.
Erlanger also goes on to quote a scholar at the European Council on Foreign Relations:
‘The whole development of European integration has lowered the stakes for separation, because the entities that emerge know they don’t have to be fully autonomous and free-standing,’ said Mark Leonard, the director of the European Council on Foreign Relations. ‘They know they’ll have access to a market of 500 million people and some of the protections of the E.U.’
The European Union has essentially taken the place of the nation-state as the chief entity in charge of standardizing trading policies in Europe. This political setup is a great opportunity for regions that have been absorbed into larger nation-states to assert more fiscal and political independence because of these regions’ new interdependence with a larger part of the European economy. The confederation has provided an opportunity for smaller states to emerge while at the same time providing these small state polities with a range of options and allies that are often missing from small states’ repertoires. The best of both worlds has a chance to flower: local governance and total participation in world trade.
This is better understood with a quick historical sketch of 19th and 20th century Europe in mind.
In the last decades of the 19th century the large nation-states of central Europe – Germany and Italy – had just been formed after centuries of being composed of hundreds of small polities. These small polities were parochial, and many of these polities’ elite factions had erected protectionist barriers around their small territories. These newly established nation-states were flanked on their eastern borders by cosmopolitan-but-despotic empires operating from Vienna, Moscow and Istanbul, and to the south were small Muslim polities haphazardly connected to the Ottoman Empire and economically dependent on Mediterranean piracy and Saharan trade routes. To the north and west: oceans and the seafaring, imperial regimes of Great Britain, the Netherlands, and France.
The formation of these larger nation-states were undertaken, generally speaking, in order to unify territories considered to be connected under various broad cultural domains into a cohesive political units and mercantile trading blocs.
After Germany and Italy achieved political unification, programs geared towards creating economic spheres of influence within the territory of the new nation-states began to be implemented. The creation of nation-states in central Europe had the contradictory result of opening up free trade zones within the territories of nation-states while simultaneously erecting new trading barriers that targeted individuals and factions not connected with the new nation-states. Free trade won in the domestic arena of these new states, but it also lost out internationally.
The political unification of these nation-states did not go down well with a myriad of factions. The reasons for resistance were varied, but suffice it to say that there was an intense backlash against the centralization of power and the nationalization of everyday life in the new nation-states of central Europe.
To counter regional resistance, proponents of political centralization argued that political union halted the wars that had wracked Europe for centuries (the economic benefits of freer trade were touted as well, but this argument did not have the same clout as it does today). However, this intellectual argument was framed in nationalistic terms, so when it trickled down into the public sphere of European life what emerged was a solid case against regional fracture that involved one part peace and one part national chauvinism.
The end result of this was the destruction of Europe through two large-scale, horrific wars.
The European Union has succeeded where the nation-states of Germany and Italy failed: by creating a massive free trade zone that eliminates protectionism (as the German and Italian nation-states did), and the necessity of cultural chauvinism (“nationalism”) to maintain legitimacy (which the German and Italian nation-states could not do), the European Union has provided Europe with an incredible opportunity to build a lasting peace.
Adopting a requirement for member states to incorporate a constitutional option that allows for referendums on secession would be a bold move that would not only bring a higher level of sophistication to EU foreign policy, but also fluster Moscow without edging closer to its borders (think about the example this would set in Russia’s own self-styled federation).
Elections are supposed to achieve social peace by providing a government that represents the people. But voting has not brought peace to Ukraine. Many people distrust the honesty of the elections, and many in Ukraine have disagreed with the policies of the government, both when policy favored association with Europe and when it favored association with Russia. The fact that many voters in the Crimea and eastern Ukraine favor union with Russia, or else independence, shows that many there do not feel well represented.
The election in Ukraine will not solve the governance problem, because it is just a continuation of the same system that some are rebelling against. Ukraine needs a new structure of government and democracy. The solution is to shift political power from the central government to the people as individuals. When a citizen of Ukraine holds power equal to that of all others, he will have nothing to rebel against.
Individual sovereignty can best be represented by a neighborhood council. The neighborhood should have a small population, such as a thousand residents. That is small enough for the people to personally know the candidates and for someone to be elected with little cost. The government of Ukraine can begin the decentralization by establishing neighborhood or village election districts. If the neighborhood population is a mixture of ethnic Ukrainians and Russians, and the people wish to have a council that is aligned with one of these groups, or other interests, then the residents may regroup their districts and have councils that best represent their individual interests. This is the level-one level of governance.
In the Russian language, “Soviet” means “council”. The Soviet Union was supposed to be a union of elected councils, and there was indeed a structure of bottom-up multi-level soviets, but in practice, the Communist Party ruled top-down. Ukraine should resurrect the old Soviet system, which actually derives from the 19th-century anarchist concept of associations of voluntary communities. The Bolshevik slogan was, “All power to the soviets!”, but instead they perpetuated the dictatorship of the proletariat, usurped by the party oligarchs.
The power of the neighborhoods has to be constrained by a constitution that recognizes and enforces natural rights. In most countries, constitutions that proclaimed liberty have failed to be implemented, mainly because the structure of mass voting facilitates plutocracy, with policies that transfer wealth from workers to the moneyed and landed interests, resulting in poverty that gets remedied by trickle-down government welfare.
But with the bottom-up system of genuine soviets, the government would much better represent the people, and constitutional rights would be more strongly protected. As the level-one councils elect level-two regional councils, and these elect the supreme soviet or national parliament, the structure would prevent the usurpation of power from the top. The president would be elected by the parliament and easily dismissed if the people are dissatisfied. Any council member could be recalled by the council that elected him.
Decentralized government gets hampered by centralized tax collection, such as an income tax or value-added tax imposed from the central government. Decentralized governance is suitable to decentralized public finance, and the source of public revenue best suited to local power is the tapping of the area’s land rent or land value. Taxing wealth and investment invites capital to flee, hide, or else it shrinks from the burden. But land cannot hide, and it does not run away, nor does land shrink when taxed. Revenue from land-value taxation can be applied by the level-two councils, with revenues sent to both the level-one and level-three governments.
Ukraine needs two things: better governance and strong economic growth. The replacement of the current complex of market-hampering taxes by taxes on land value and pollution would give the economy such a comparative advantage that investment would pour in, wages would rise, the government would be able to pay off its debts, and the economic misery that fuels much of the unrest would be replaced by an economic joy that would eliminate the economic motivation to join Russia.
With small-group voting, the residents of eastern Ukraine would have their own local Russian-speaking councils, and probably ethnic Russian level-two councils representing some 25 thousand persons. The constitution of Ukraine should devolve most government services to the level-two councils, including local security, education, and public works. The ethnic Russians would no longer feel alienated from the government, and the government of Russia would find it difficult to control the local governments, because the council members would come from the people.
As to the situation of takeovers of government buildings in eastern Ukraine, the national government should surround them with walls of troops while establishing new centers of administration in other guarded buildings. But a lasting solution needs to replace the current government with councils that people feel represents them. The one good thing about the old Soviet Union, the bottom-up multi-level system of soviets, was the element that was most discarded without any debate. Ukraine: bring back the soviets, only this time, make it “all power to the people” as individuals and their chosen councils.
The historically great city-state of Venice is contemplating independence from Italy. “Over two million residents,” nearly half of the total population, “of the Veneto region took part in the week-long survey, with 89 percent voting in favour of independence from Italy.” The Indipendenza Veneta party believes that the centralized Italian government is unable “to stamp out corruption, protect its citizens from a damaging recession and plug waste in the poorer south.” Venice joins Catalonia and, for better or worse, Crimea this year in considering breaking away from it’s central government. Catalonia’s request for an independence referendum denied by the Spanish prime minister while we all know how long Crimean independence lasted. All is not lost however.
These types of referendum must be celebrated by libertarians throughout the world. The further decentralization of governments is a goal that can directly lead to a freer, more libertarian society and will serve as a siphon weakening governments worldwide. To quote, as I do so often, the great Murray Rothbard:
“Once one concedes that a single world government is not necessary, then where does one logically stop at the permissibility of separate states? If Canada and the United States can be separate nations without being denounced as in a state of impermissible ‘anarchy’, why may not the South secede from the United States? New York State from the Union? New York City from the state? Why may not Manhattan secede? Each neighbourhood? Each block? Each house? Each person?”
Why not indeed.