Canadians for
 Direct Democracy (CDD)

Direct Democracy -- the right of citizens
to hold referenda on any issue


 
Full Democracy
by Brian Beedham

(Part 4)


Index - Part 4


Why the time for change has come

In an equal and electronic world, the unequal old steam-engine won't work

The argument for direct democracy is not just a matter of beating off the mostly unconvincing objections its opponents throw at it. The bigger part of the argument consists of pointing out that the world has changed hugely since the other version of democracy, the representative sort, first came into widespread use in the 19th century. These changes make the vote-every-few-years brand look increasingly unworkable, and strengthen the claim to workability of the emerging alternative.

The idea that government by the people really meant no more than letting the people from time to time elect a legislature and perhaps a president who between elections would take all the real decisions may have had a certain plausibility in the 19th century and the first part of the present century. Even then, the Swiss were unpersuaded: they got their referendum system going 130 years ago, and it worked fine.
But for most people in those days it seemed important that only a small part of the population had a decent education, plenty of money, ready access to information about public affairs, and enough leisure to put that information to responsible use. Let this minority therefore provide the political class which would do most of the serious work, while the poor and relatively ignorant majority contented itself with the occasional broad choice between This Lot and That Lot.

That was the reasoning behind the idea of representative democracy. It was an over-simplification even in the 19th century, in the judgment of men as different as a conservative novelist like Anthony Trollope and Keir Hardie, the founder of Britain's Independent Labour Party. By the end of the 20th century, it has become untenable.

The table on this page illustrates the economic and social upheaval the richer part of the world has gone through in the past 100 years. A century ago, the average Briton and American produced an annual GDP of only $4,200 and $4,500 respectively at today's prices; today, the Briton's great-grandchild produces more than four times that much and the American's almost six times (and the growth in many other countries, such as Italy, has been even faster).
A century ago, few people got a proper education: only one child in France, for instance, went to a secondary school compared with every 60 who do so now, and only one went on to college or university for every 50 who do now; and the spread of learning has been even more spectacular in, for instance, Japan.

All is changed
 
 
GDP per head, $* 1900 1995
Britain  4,200  18,900 
Canada  3,000  19,200 
Italy  1,400  19,000 
United States  4,500  26,700 
Educational
enrolments '000
1900 1995
France
Secondary 
98  5,822 
Higher  30  1,526 
Japan
Secondary 
121  11,288+ 
Higher  25  2,139+ 
United States
Secondary 
519  17,117++ 
Higher  238  14,210++ 
Savings per head, $* 1930 1995
Britain  170  1,500 
United States  140  950 
Working hours per
week, manufacturing
1900 1994
Britain  54  43 
Canada  57  39 
United States  53  42 
Internet-number of
connected networks**
1988 1996
United States  301  104,000 
Non-U.S.  33  91,000 

 
*1995 prices and exchange rates        
**Separate groups of linked computers that can share information 
+   1992        
++   Projected 
Sources: The Economist, International Labour Organisation; Internet Society; national statistics; OECD
These things have enabled the average citizen of the rich world to save much more money than he could even 60 years ago, and thus to expand his ownership of shares, housing, cars or whatever. Meanwhile the amount of time he has to spend at work has considerably diminished, leaving him more time to take an intelligent interest, if he wishes, in the way his country is governed. To do that he has at his disposal not only the enormous expansion of newspaper circulation that began a century ago but also the 20th-century innovations of mass radio and television and, the latest arrival, a 34,000% increase in the number of networks linked to the Internet in the United States and a 27,000% increase elsewhere in the world in the past eight years alone.

This is a revolution,and it would be extraordinary if such a revolution did not rattle the foundations of a political system based on pre-revolutionary assumptions. The rattling of representative democracy would presumably have started years ago if it had not been delayed by the cold war. The self-discipline required by the struggle against communism made the democracies reluctant to think of changing their own political arrangements; so the half-way-house sort of democracy erected in the 19th century lasted longer than it would otherwise have done. But once the cold war had loosened its grip, things were bound to start changing.


As good as you are

One sign of the change is already clear. By the late 1990s, many people have come to realise that they are as well (or as badly) equipped to make most political decisions as the men and women they elect to represent them. They have as much education, nearly as much access to the needed information, and as big a stake in getting the judgments right; if they give a question their attention, they can usually offer a sensible answer. The longer the past half-century's economic expansion can be prolonged, and the wider the information revolution extends its embrace, the larger the proportion of the population of which all that will be true.

The ordinary man no longer feels, as his grand-father felt, that his representative is a genuinely superior fellow. Indeed, the huge new flow of information that has become available to ordinary people by grace of electronics in the second half of the 20th century has made it painfully clear that those representatives are not at all superior. They are as capable of laziness, stupidity and dishonesty as the ordinary man. That may have been true a century ago, too. The difference is that then it was not generally realised; now it is.

Even a dozen years ago, it was hard to imagine that Italy's whole parliamentary edifice was about to be brought crashing to the ground because its corruption had become public knowledge and Italians were horrified by what they had discovered. At the end of 1996, Belgians are wondering whether something almost as bad may have happened in their country in the past few years. These are extreme cases. But in many other countries the voters no longer extend to the politicians as much trust and respect as they once did. Opinion polls in America, Britain, France and elsewhere all make the same point: people nowadays look on their representatives with a disillusioned eye. That is the result of the past century's economic and social equalisation, and of the fact that a richer and better-educated electorate can now keep a pretty constant eye on most of its politicians' activities.

The end of the cold war has brought another change, and this one too suggests that democracy needs modernising. The disappearance of communism has greatly reduced the ideological content of politics. The shaping power of ideas has not entirely vanished, of course. A recognisable post- cold-war frontier is starting to emerge between a new left and a new right in the debate about the competing claims of efficiency and compassion, the proper functions of government, the best economic way to pay for sickness and old age, and so on. But these are nuances compared with the thunderous old battles between socialism and individualism, between the command economy and the free market. This dilution of ideology has two consequences.

One is that the agenda of politics, the list of decisions to be taken, has grown much more prosaic. The choice at voting time is no longer even in theory a choice between two radically different bodies of ideas. It is a series of selections among relatively small differences of opinion about the details of economic management and fairly minor disagreements over the amount and direction of public spending. This is not the sort of thing that is best presented to the voters once every few years in the parliamentary-election programmes of competing parties. That is like being told to do your supermarket shopping in one half-hour trip every half-decade. The modern agenda of politics is much better handled by the regular routine of visits to the voting centre that is offered by direct democracy.

The other effect of the fading of ideology is that political parties are losing their old power. This is important because parties -- the things you vote for or against on parliamentary-election day, and the building-blocks of the governments thus created -- are keen supporters of representative democracy. Their existence largely depends on it. They therefore oppose direct democracy. In post-cold-war politics, however, the parties can no longer claim to be carry- ing banners inscribed with the name of a great idea that unites a whole segment of humanity. As the banners are lowered, the loyalties that used to hold the parties together begin to dissolve; people move more readily from one party to another; parties become woollier, weaker things. As they lose their old clout, they can no longer put up so much resistance to the modernisation of democracy.

These days, voters do not need a special class of people called politicians to interpret their wishes; they have learned that politicians are a rather unreliable lot; and the trade unions into which the politicians have organised themselves, the political parties, are growing feebler. Between them, those three facts can push open the door to direct democracy.


The end of a dividing line

Rulers and ruled no longer

It would be wrong, however, to rest the case for direct democracy on utilitarian grounds alone. To vote directly on the issues of the day is more efficient than to delegate the issue-deciding job to a bunch of representatives, because it almost certainly provides more people with more of what they want at little or no extra cost. But it also does something else; By giving ordinary people more responsibility, it encourages them to behave more responsibly; by giving them more power, it teaches them how to exercise power. It makes them better citizens, and to that extent better human beings. It improves the producers as well as the product.

Getting more out of democracy, and out of the people who are supposed to be the operators of democracy, was bound to take time. For most of history most of mankind has been poor, ignorant and timid. It has not been hard for the minority had some money, a sword and the rudiments of knowledge to persuade everybody else (and often themselves too) that they were the only ones fitted to take the decisions of government.

The turning-point came with the Reformation, which declared that every individual is directly responsible to God for his own life, and does not need a priestly class to tell him how to conduct that life. It then became possible for people to start working out the secular deduction from that religious premise. That too happened horribly slowly. But, two or three centuries after the Reformation, it was coming to be seen that equality before God must imply equality in the running of earthly affairs too.

Even then, this realisation had a hard time overcoming the self-interest of those who wanted to insist that they knew best how to run things. In particular, it was hindered by a damaging by-product of the Enlightenment, the next great sharpening of consciousness after the Reformation.

The Enlightenment was a necessary reassertion of the power of reason after too many centuries in which dogma had too often suppressed reason. The trouble was that this reassertion of reason tempted some people to think that reason could produce a scientific answer to every problem, including all the problems of politics. The most spectacular victims of the temptation of scientific certainty were the communists, who were so certain of the rightness of what they planned to do that they saw no need to consult anybody else at all. But a milder version of the temptation still tugs at other politicians. It is why so many of them still claim to possess a special skill which enables them to decipher what the incoherent voters are unable to say clearly: why, in short, they reckon they should be left in charge of the decision-making process.


Self-government and self-discipline

If you believe in democracy at all, it is hard to see why in most democratic countries the proceedings of democracy should still be divided between, on the one side, a few hundred people who take all the detailed political decisions and, on the other, the vast mass who walk down the road once every few years, push a button or mark a cross in a square, and then walk home again.
Democracy, after all, assumes the basic equality of all grown-up human beings. Yet the overwhelming majority of these beings are still expected to be content with an occasional vote for a party some of whose proposals the voter agrees with, but others he doesn't; then a wait of several years to see whether the winning party does what it has said it will do, and whether it does the right bits; and after that another stab in the dark to find out whether this time more voters can get a little more of what they actually want.

It is unlikely that the 21st century will put up with this for long. Of course, the fuller form of democracy, the one in which the voters directly take the decisions they want to take, will put down its roots only in places where the soil is ready.

The soil will generally be readiest in countries where economic and educational equalisation has made a special class of politicians largely unnecessary: which means, at first, chiefly in the countries around the North Atlantic. Even in these countries, parliaments will continue to exist; there is still plenty of useful work for a parliament to do once it has accepted that the people have a right to act over its head. And, if the new direct democrats of the 21st century learn from the experience of late-20th-century Switzerland, they will concentrate their referendum-voting work on things that really matter, by limiting the number of minor issues that parliament has willy-nilly to send to the voters and by tight signature-collecting rules for the referendums the voters can impose on parliament. Like all good things, direct democracy needs self-discipline.

 If it is done right, though, it could finally remove one of the oldest and deepest of the dividing lines that run through mankind. So far, the business of government has always separated those who do the governing from those who are governed, the rulers from the ruled.
The invention of democracy healthily blurred that distinction. But it did not wholly expunge it, so long as it limited the democracy's voters to the subordinate role of saying every now and again which of various groups of politicians they on the whole preferred to other groups.

 The dividing line is bad for those on both sides of it. It is bad for the minority who hold most of the real power, because they can conceal what they are doing with their power, and can therefore be corrupted by it. It is bad for the majority, because it confines them to the generalities of politics and discourages them from voting with a proper, detailed sense of responsibility; that makes them superficial, careless, and increasingly cynical.
The division can now be removed. The idea that people should govern themselves can at last mean just that.


Among the books that helped the writing of this survey were:
"Referendums around the World" edited by David Butler and Austin Ranney (Macmillan),
"Swiss Democracy" by Wolf Linder (St Martin's Press),
"The New Challenge of Direct Democracy" by lan Budge (Polity Press);
"Doch dann regiert das Volk" by Markus Kutter (Ammann Verlag)


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