Zohran and the Democratic Revolution

by Nik M.

November 3rd, 2025

In the wake of the second Trump administration, the Democratic Party—once a broad coalition animated by hope, technocratic confidence, and moral aspiration—has collapsed into incoherence. Its leadership offers no vision beyond nostalgic appeals to “normalcy,” even as the world burns with fascism, genocide, and climate chaos. Yet within this vacuum of legitimacy, a new political energy is stirring.  Incoherent as to what it demands, but angered at the fascism of the Republican Party and fed up with the weak leadership of the Democratic Party, this energy crystallizes around figures like soon-to-be mayor of New York Zohran Mamdani. Zohran’s explosive political emergence marks the possible reawakening of America’s long-deferred democratic revolution: a tradition of popular struggle that seeks to subordinate liberalism to democracy, markets to public need, and empire to international solidarity. To understand this moment, we must first reckon with where it began: the rise and fall of Obama liberalism, the last hegemonic project of the Democratic establishment. 

I. The Rise and Fall of Obama Liberalism

In the 2008 presidential election, Barack Obama emerged as the ‘Modern Prince’ of American liberalism—a figure who crystallized the collective will of a nation at a moment of crisis. His historic win breathed fresh life into neoliberalism, doing so by clothing it in a renewed sense of optimism, coupled with a cool-headed, technocratic personal affect. His coalition—youth, professionals, union households, communities of color, suburban moderates—was held together not just by policy promises, but by the belief that cool, rational competence, hope, and post-partisan reason could restore faith in American democracy after the chaos of Bush and the 2008 financial crisis. Obama was the embodiment of the "West Wing" ideal: a politics of polished management, eloquence, and sophisticated deliberation.

But Obama’s governance revealed deeper contradictions: despite promising “hope and change,” he was not a break from the neoliberal paradigm that triggered the economic crisis—but its most eloquent steward. The Reagan-Clinton-Bush consensus—deregulation, financialization, privatization, imperial militarism—remained intact. The financial crisis, which could have been the death knell of this order, became its resuscitation. Instead of disciplining Wall Street, Obama’s team—Geithner, Summers, Bernanke—technocrats of financial management, bailed out the banks without extracting structural concessions. No major executives were prosecuted. No Glass-Steagall-style firewall was restored. The financial oligarchy, rather than being disciplined, was further empowered. The preservation of the system was justified as the only competent choice—the fatal core of the technocratic commitment.  

The result was economic stagnation and mass disillusionment with the existing political  consensus. The world that made neoliberalism plausible—the illusion of endless growth, stable employment, rising homeownership—was already unraveling. Obama’s refusal to seize the crisis as an opportunity for democratic reconstruction left working people’s economic hardship following the crisis unresolved. The recovery flowed upward; wages stagnated; inequality deepened. With the unraveling of the previously held consensus, we entered what Gramsci refers to as the interregnum in 2016, with populist movements emerging from both the left and right to contest for hegemony.

From the disillusionment with Obama’s stewardship of the neoliberal order emerged a spectrum of left populism, varying in boldness but unified in its rejection of technocratic deference to capital. On one hand stood figures like Elizabeth Warren, whose “progressive” populism demanded stronger antitrust enforcement, consumer safeguards, and rhetorical attacks on “corporate greed” only slightly veering from the technocratic style of the Democratic Party. 

On the other hand stood Bernie Sanders, who, identifying openly as a democratic socialist, articulated a left populism defined by boldness in vision. Sanders called for universal public goods, wealth taxation, and the reassertion of people power. He reintroduced the language of class struggle into the mainstream after decades of neoliberal “post-politics.” Rather than a plea for better management, Sanders declared that the crisis was one of power, not competence. Where Obama had treated Wall Street as a partner to be stabilized, Sanders named it an oligarchic force to be confronted. This was the deeper rupture with Obama liberalism: not merely policy divergence, but a fundamental reorientation from technocratic liberalism toward democratic anti-oligarchic politics.

The 2016 Democratic primary exposed the fault line within Obama liberalism. Mainstream liberals (including the bulk of Warrenite progressives)—many sympathetic to Sanders’ spirit and even his policies—ultimately chose Hillary Clinton, fearing that populism was too “vulgar,” too confrontational, too disruptive to the fragile order. They believed in a well-functioning society, not a transformed one. The choice for Clinton was, in many ways, a vote to preserve the West Wing ideal: a politics of polish, measured process, and elite control. Sanders’ style—raw, confrontational, and demanding—threatened the comforting technocratic veneer of the Obama era.

Donald Trump’s victory in 2016 shocked the liberal base, but the Democratic establishment quickly restructured its hegemony around the #Resistance: a moral-affective regime that treated Trump as an aberration, rather than a sign of America’s descent into barbarity. Rachel Maddow’s Russiagate obsession, “I’d be at brunch” protest signs, and the cult of institutional “normalcy” kept the coalition intact—not through a positive vision, but through a shared enduring of and opposition to Trump’s term in office.

This framework held long enough to defeat Sanders again in 2020. Joe Biden, positioning himself as Obama’s heir and promising a “return to normal” that liberals yearned for following 4 years of Trump, attempted a grand reconciliation: unite mainstream liberals and populists through industrial policy. The Inflation Reduction Act and CHIPS Act included real concessions—climate investment, drug pricing reforms, etc.—but they were framed less as reorientation of the economy to aid working people, and more as to gear it towards Cold War competition with China. The underlying structure of American capitalism—its oligarchic core—remained untouched. At first, it seemed to work. But three forces shattered the illusion:

  1. Inflation, which hit working households hardest. Rather than confront “sellers’ inflation”—corporate price gouging in concentrated markets, as economist Isabella Weber has shown—the administration deferred to the Fed’s interest rate hikes, effectively once again choosing the interests of the financial oligarchy over working families. The effects of inflation drowned whatever economic populist concessions that “Bidenomics” was able to deliver, as reflected in public polling on how well people felt the economy was doing.  I’ve written before on the failures of the Democrats to translate economic legislation into voter support.

  2. Gaza, where Biden’s unconditional support for Israel’s war made continued allegiance to the Democratic Party morally unconscionable for millions.

  3. Biden’s visible decline—his halting speeches, vacant stares—became a metaphor and a public spectacle. His physical and cognitive exhaustion represented the discrediting of the technocratic affect itself. He personified the rotting core of technocratic neoliberalism: a system that staked its legitimacy on competence was now led by a figure who seemed well-intentioned, yet exhausted, out of touch, and fundamentally incapable of the sophisticated management it promised. The prince was replaced by a decrepit king.

When Biden finally stepped aside, there was a flicker of hope. Kamala Harris’s selection of Tim Walz—a soft progressive, likable, willing to fight—suggested the coalition might be restored. But the DNC convention extinguished that hope. The refusal to shift on Gaza, the courting of neoconservatives in the Republican Party like Liz Cheney, the absence of any bold economic vision—it was clear: the old order had no answers.  It was unable to adjust to a new world that required a new articulation and a new, bolder vision of the world. Trump’s reelection sealed it: the Democratic base was now truly orphaned. Not just disillusioned, but dispossessed of leadership. Today, democratic congressional leaders Chuck Schumer and Hakeem Jefferies hardly put up a superficial fight against Trump, as we saw with the #Resistance during the first Trump term, with the government shutdown being the first true instance of one.

It was into this vacuum that Zohran stepped—not as a technocrat promising restoration, but as a novel kind of Modern Prince: one who speaks for the people whose concerns had been treated as at best secondary for so long.  Indeed, it is not a coincidence that the three pitfalls of the Biden administration — the cost of living crisis, the genocide in Gaza, and Biden’s cognitive decline are all directly addressed and rebuked in Zohran’s campaign.  He has centered his campaign around affordability, has decisively broken with the liberal orthodoxy of being “progressive except Palestine,” and has run an extraordinary campaign that embodies a form of political vitality that Biden, in his geriatric frailty, could not summon. Where Biden struggled to complete sentences—let alone energize a demoralized base—Zohran has campaigned with relentless physical presence, walking the length of Manhattan in a single day, showing up in every borough, and speaking with a clarity and stamina that signals not just policy difference, but generational and affective rupture in the Democratic Party. These factors, and not just Zohran’s policy platform or weak primary opponents, are crucial to understanding his massive national appeal and the attention his campaign has won.

The Ezra Klein Show/Youtube

II. A Tale of Two Princes

A recent exchange between Ezra Klein and Ta-Nehisi Coates over the death of Charlie Kirk laid bare the irreconcilable fracture at the heart of Obama liberalism. Klein, reflecting on Kirk’s political style, admitted he disagreed with Kirk’s politics but expressed admiration for his energy, media savvy, and capacity to engage in debate—a view rooted in the belief that political differences can be resolved through better communication, sharper messaging, and rational debate. Coates, in response, found this stance not just naive but morally indefensible. Kirk, he reminded us, was not merely a partisan opponent but a propagandist of white supremacy, whose career was built on dehumanizing Black and brown people. To admire his “style,” Coates argued, is to ignore the historical weight of that legacy and the lived reality of those targeted by it.

This disagreement was a symptom of a deeper split within a coalition that once functioned as a coherent political party—not in the narrow American sense of a ballot line, but in Gramsci’s richer conception of it as a social organism or a “collective will” crystallized through culture, media, institutions, and shared moral frameworks. As argued in Zohran and the Modern Prince, the Democratic Party was not just Obama or Biden; it was a diffuse but real ethico-political formation that included news media like MSNBC and Pod Save America, TV shows like *The West Wing* and *Sesame Street*, policy wonks like Klein, and moral witnesses like Coates. Together, they gave shape to a historical movement—one that believed, however imperfectly, in the possibility of a post-racial, technocratically managed democracy.

Klein represented the technocratic neoliberal wing of that formation: faith in policy optimization, institutional competence, and the idea that politics is ultimately a matter of information and good-faith dialogue. Coates embodied its moral-historical wing: an insistence that American democracy has always been shadowed by racial hierarchy, that white supremacy is not an aberration but a structuring logic, and that progress requires confronting historical theft, not just passing better laws.

Nearly a decade later, it is not Coates who has changed, but the world around him. His analysis of white supremacy, state violence, and historical continuity remains consistent. What has collapsed is the horizon within which that analysis was once tolerated—even celebrated—by the liberal mainstream. The post-racial fantasy of the Obama years, the belief that progress was linear and institutions could be trusted to deliver justice, has been shattered by the realities of Gaza, police violence, and MAGA’s open embrace of authoritarianism.  It was liberalism that abandoned the structural critique that Coates represented when it became inconvenient. Shared assumptions no longer hold the Democratic base together. It is a collection of orphaned sensibilities—liberals yearning for a functional society, moralists demanding justice, populists raging against oligarchy—each searching for a leader who can speak to their deepest concerns without dismissing the others.

Zohran’s campaign suggests a potential path forward. To the policy-oriented liberals represented by Klein, rather than nostalgia for “normal” and technocratic competence, he offers a vision of economic competency grounded in public power: efficient transit, affordable housing, well-run public services—what might be called a truly well-run society. To the moral-historical wing represented by Coates, he offers uncompromising clarity: solidarity with Gaza and a condemnation of the white supremacy rooted in police violence. He does not ask either side to abandon their core commitments. Instead, he points towards a synthesis, showing how demands for dignity and demands for efficiency may belong to the same struggle—against an oligarchic order that delivers neither justice nor competence.

Political change, as Gramsci wrote, is “not a question of introducing from scratch a scientific form of thought into everyone’s individual life, but of renovating and making ‘critical’ an already existing activity.” The task of socialists is not to convert Coates to Marxism or demand that Vox readers read Capital. It is to recognize that their deepest intuitions—about racial justice, effective governance, human dignity—are already aligned with the horizon of democratic socialism, and have the potential to be radical obstacles for the existing order. Socialism must be concretized in the symbols, values, and struggles that already animate the real movement.

Zohran, in this light, points towards a new kind of Prince—one who mirrors Obama’s unifying function but inverts its content. Where Obama crystallized a collective will around the continuation of the neoliberal order, Zohran is forging one around its replacement. He speaks to the same constituencies—the policy-minded and the morally outraged—but binds them not through faith in markets and moderation, but through a shared commitment to public power, anti-oligarchic struggle, and democratic solidarity. In reuniting these contradictory fragments of the Obama coalition, he does not revive the old dream of neoliberal technocratic normalcy. He signals its end and in its place, the continuation of America’s Democratic Revolution.

III. The Democratic Revolution

Despite the tendency of liberals to treat liberalism and democracy as synonymous—and to regard “liberal democracy” as the final form of political life, especially after the Cold War and Francis Fukuyama’s proclamation of “the end of history”—the two have always existed in tension in the American context. Liberalism, with its foundational commitment to private property, market autonomy, individual rights, and limited government, has functioned as a constraint on democracy conceived as ‘mass will’, shielding economic power from popular accountability whenever the two come into conflict. Indeed, from its founding, U.S. democracy was restricted to white male property owners, and every major expansion—abolition, suffrage, labor rights, civil rights—has come not from liberalism’s logic, but from popular struggles that forced democracy beyond its bounds.  

The neoliberal hegemony consolidated under Reagan in the 1980s represented, among other things, the triumph of liberalism over democracy. Public institutions were defunded, unions dismantled, finance deregulated, and political debate reduced to technocratic management—all in the name of “freedom,” narrowly defined as freedom from collective interference in markets. While many formal gains of earlier democratic movements were preserved, democracy itself became largely ceremonial: voting every few years for parties that agreed on the fundamentals of capitalist realism.  

That consensus is now in terminal crisis. The financialization of capitalism has accelerated the “oligarchization” of Western societies, with market logic colonizing every sphere of life and inequality reaching grotesque levels. The outsized role of money in politics shows how power is concentrated and how democracy, in any substantive sense, is absent.  It is no surprise, then, that the left-populist movements emerging in this interregnum frame the central conflict as one between “the people” and “the oligarchy.”    

At the same time, the right has responded with its own populist insurgency. Under a second Trump administration, MAGA poses a threat to the very legacy of democratic expansion—rolling back voting rights, reproductive freedom, labor protections, and civil liberties. Resistance to this authoritarian turn has coalesced as an amorphous but potent energy within the Democratic base: a fusion of anti-Trump moral outrage (i.e., the No Kings protests), anti-oligarchic anger, and a deep yearning for a society that works for ordinary people. Yet this energy remains politically unmoored—caught between nostalgia for technocratic “normalcy” but also disillusionment with Democratic Party leadership.  It’s no surprise then that Zohran, with his resemblance to Obama’s sunny disposition but with a deep commitment to socialist principles, can absorb the energy of the Democratic Party base at this crucial moment.

This emerging movement knows what it is against—Trump, oligarchy, genocide—but it lacks a unifying narrative of what it is for. It is here that the role of political thought becomes essential. As Gramsci observed, effective counter-hegemonic narratives do not emerge from abstract theory alone; they must be rooted in the lived experience of the masses.  The political party has, as Kate Crehan put it in Gramsci’s Common Sense, “a crucial role to play in “elaborating and rendering coherent the incoherent knowledge possessed by those who are subordinated”.  And as Karl Marx famously put it, “We do not say to the world: Cease your struggles, they are foolish; we will give you the true slogan of struggle. We merely show the world what it is really fighting for, and consciousness is something that it has to acquire, even if it does not want to.”

It is in this light that this essay proposes that the “Democratic Revolution” is the coherent aim of the anti-Trump, anti-oligarchy movement. Rather than an abstract socialist doctrine imposed from above, this is a strategic clarification of not just the current movement, but also an existing historical current—one that stretches from abolition through Reconstruction, the New Deal, and the Civil Rights movement. The Democratic Revolution names what this movement is already reaching toward: a society in which democracy subordinates liberalism, in which no domain—finance, housing, foreign policy—is shielded from popular control.  In this sense, the immediate horizon of the Democratic Revolution is analogous to but also the inversion of Project 2025: where the right’s blueprint seeks to hollow out democracy to install permanent oligarchic and theocratic rule, the Democratic Revolution seeks to deepen democracy to subordinate liberalism and realize multiracial, ecological, and economic justice.

The politics of democratic socialism represented by Zohran heralds the resumption of this Democratic Revolution. He does not invoke socialism as an abstract doctrine, but as the unfulfilled promise of America’s own democratic tradition. His frequent citation of Martin Luther King Jr.—not just as a Civil Rights icon, but as a democratic socialist who called for “a radical redistribution of economic and political power” is an act of historical reclamation, linking today’s struggles to a lineage that understood racial justice, economic justice, and anti-militarism as inseparable. The aims of the Democratic Revolution are the reconstruction of the public sphere on a scale not seen since the 1930s—this time with an explicit commitment to a radical expansion of democracy and civil rights, enshrining abortion freedom, trans and LGBTQ+ protections, voting rights, and immigrant dignity into constitutional and statutory law.

The outcome of the Democratic Revolution, then, would be a reordering of power: the subordination of liberalism to democracy in practice, not just in principle. A key outcome of this subordination is the socialization of finance and credit—transforming them from instruments of private profit into public utilities accountable to collective need. Only then can we undertake the large-scale public investment required to decarbonize the economy, rebuild housing and transit, and guarantee dignified work. In the era of resurgent barbarism—of oligarchic rule, ethnonationalist violence, and climate collapse—the fight for the Democratic Revolution is civilizational. It is the struggle to determine whether the future will be shaped by the logic of markets and militarism, or by the enduring force of popular will. Zohran’s emergence does not assure us any victories, but it signals that the Democratic Revolution is no longer deferred, but once again underway.

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