Nope.That's a common view. I've heard it a lot as a professor, usually from white working-class students, and sometimes ethnic minorities who want more spending on domestic social programs.
Let the other countries around the world find their own way to democracy. It's not our job. Our job is #MAGA. Straight up.
Well, at any rate, old S.D. (Bob) just might enjoy Walter Russell Mead's essay from inauguration day, at Foreign Affairs, "The Jacksonian Revolt: American Populism and the Liberal Order":
Since World War II, U.S. grand strategy has been shaped by two major schools of thought. https://t.co/mdCePwNtYr
— Foreign Affairs (@ForeignAffairs) January 23, 2017
The distinctively American populism Trump espouses is rooted in the thought and culture of the country’s first populist president, Andrew Jackson. For Jacksonians—who formed the core of Trump’s passionately supportive base—the United States is not a political entity created and defined by a set of intellectual propositions rooted in the Enlightenment and oriented toward the fulfillment of a universal mission. Rather, it is the nation-state of the American people, and its chief business lies at home. Jacksonians see American exceptionalism not as a function of the universal appeal of American ideas, or even as a function of a unique American vocation to transform the world, but rather as rooted in the country’s singular commitment to the equality and dignity of individual American citizens. The role of the U.S. government, Jacksonians believe, is to fulfill the country’s destiny by looking after the physical security and economic well-being of the American people in their national home—and to do that while interfering as little as possible with the individual freedom that makes the country unique.RTWT.
Jacksonian populism is only intermittently concerned with foreign policy, and indeed it is only intermittently engaged with politics more generally. It took a particular combination of forces and trends to mobilize it this election cycle, and most of those were domestically focused. In seeking to explain the Jacksonian surge, commentators have looked to factors such as wage stagnation, the loss of good jobs for unskilled workers, the hollowing out of civic life, a rise in drug use—conditions many associate with life in blighted inner cities that have spread across much of the country. But this is a partial and incomplete view. Identity and culture have historically played a major role in American politics, and 2016 was no exception. Jacksonian America felt itself to be under siege, with its values under attack and its future under threat. Trump—flawed as many Jacksonians themselves believed him to be—seemed the only candidate willing to help fight for its survival.
For Jacksonian America, certain events galvanize intense interest and political engagement, however brief. One of these is war; when an enemy attacks, Jacksonians spring to the country’s defense. The most powerful driver of Jacksonian political engagement in domestic politics, similarly, is the perception that Jacksonians are being attacked by internal enemies, such as an elite cabal or immigrants from different backgrounds. Jacksonians worry about the U.S. government being taken over by malevolent forces bent on transforming the United States’ essential character. They are not obsessed with corruption, seeing it as an ineradicable part of politics. But they care deeply about what they see as perversion—when politicians try to use the government to oppress the people rather than protect them. And that is what many Jacksonians came to feel was happening in recent years, with powerful forces in the American elite, including the political establishments of both major parties, in cahoots against them.
Many Jacksonians came to believe that the American establishment was no longer reliably patriotic, with “patriotism” defined as an instinctive loyalty to the well-being and values of Jacksonian America. And they were not wholly wrong, by their lights. Many Americans with cosmopolitan sympathies see their main ethical imperative as working for the betterment of humanity in general. Jacksonians locate their moral community closer to home, in fellow citizens who share a common national bond. If the cosmopolitans see Jacksonians as backward and chauvinistic, Jacksonians return the favor by seeing the cosmopolitan elite as near treasonous—people who think it is morally questionable to put their own country, and its citizens, first.
Jacksonian distrust of elite patriotism has been increased by the country’s selective embrace of identity politics in recent decades. The contemporary American scene is filled with civic, political, and academic movements celebrating various ethnic, racial, gender, and religious identities. Elites have gradually welcomed demands for cultural recognition by African Americans, Hispanics, women, the LGBTQ community, Native Americans, Muslim Americans. Yet the situation is more complex for most Jacksonians, who don’t see themselves as fitting neatly into any of those categories...
