Cathedral Round-Up: Harvard’s New President

Cathedral Round-Up: Harvard’s New President

Looks like Dean Faust is stepping down and Lawrence Bacow is stepping up. Bacow has an S.B. in economics from MIT, a J.D. from Harvard Law, and an M.P.P. and Ph.D. from Harvard’s Kennedy School of Government.

 

I don’t know much about Bacow, but I’m sure I’ll learn once he takes over writing Faust’s column in Harvard Magazine. Overall he looks like a “safe” (ie dull) choice. His work at Tufts involved a expanding financial aid (Harvard already has extremely good financial aid, so there’s not much to do there) and diversity initiatives.

Bridget Terry Long, Economist, Dean of HGSE

Harvard has a couple of other newcomers. Economist Bridget Terry Long will be the new dean of the Harvard Graduate School of Education. Long’s CV is long (no pun intended) and filled with the sorts of awards and commiittee memberships appropriate to an Ivy League striver, like the National Bureau of Economic Research.

Long’s research focuses on getting more poor and dumb (excuse me, unprepared) students into college. I don’t have time to review her entire corpus, but I read her most recent paper, “Does Remediation Work for All Students? How the Effects of Postsecondary Remedial and Developmental Courses Vary by Level of Academic Preparation.” (Co-author: Angela Boatman.) The paper is fine, if rather oddly written (by my standards.)

[Results: placing borderline low-performing students into first-level remedial classes in the University of Tennessee system may be worse than just letting them try their best in regular courses; but really dumb kids actually do benefit from remedial courses. Obvious Conclusions that I didn’t see directly stated: Cut-off score for inclusion in remedial classes in U of Tenn system is too high.]

Long’s research looks fine; I don’t think it’s bad to look at whether a remedial program is actually helping students or whether a financial aid program is working (aside from my conviction that students who can’t do college-level work don’t belong in college.) It’s not exactly groundbreaking work, though. Harvard has plenty of folks like Reich and Pinker who are paving new intellectual (and technical ground); Long’s research seems underewhelming by comparison.

 

Tomiko Brown-Nagin, Radcliffe Institute, Harvard

Tomiko Brown-Nagin has been tapped to lead the Radcliffe Institute. From Harvard Mag’s article about her:

Brown-Nagin, who holds a J.D. from Yale Law School and a Ph.D. in history from Duke, is best known for her contributions to the history of the civil-rights movement. Her 2011 book Courage to Dissent: Atlanta and the Long History of the Civil Rights Movement won the Bancroft Prize for U.S. history, and is widely regarded as a definitive text on the legal and social history of civil rights in the United States. Her current book project explores the life of Constance Baker Motley, an African-American lawyer, judge, and politician who was an attorney in Brown v. Board of Education. …

Brown-Nagin is a sophisticated, nuanced thinker on the significance of diversity and representation in democratic institutions. In a recent Columbia Law Review article titled “Identity Matters: The Case of Judge Constance Baker Motley,” she wrote:

“Motley did endorse greater representation of women and racial minorities in the judiciary. Her argument for diversity on the bench did not turn on the view that women and people of color have a different voice or would reach different or better decisions than white men. Motley advocated judicial diversity because, she believed, inclusion reinforced democracy. By affirming openness and fairness, the mere presence of women and racial-minority judges built confidence in government. …”

Radcliffe is a women’s college that Harvard officially absorbed in 1999; the Radcliffe Institute came with it. According to Wikipedia:

The Radcliffe Institute for Advanced Study at Harvard shares transformative ideas across the arts, humanities, sciences, and social sciences. The Institute comprises three programs:

The Radcliffe Institute hosts public events, many of which can be watched online. It is one of the nine member institutions of the Some Institutes for Advanced Study consortium.

What’s new at Yale?

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Cathedral Round-Up #30: HLS’s Bicentennial Class

Harvard Law Bulletin recently released a special issue commemorating HLS’s 200th anniversary:

Invocation

A Memorial to the Enslaved People Who Enabled the Founding of Harvard Law School

On a clear, windy afternoon in early September at the opening of its bicentennial observance, Harvard Law School unveiled a memorial on campus. The plaque, affixed to a large stone, reads:

In honor of the enslaved whose labor created wealth that made possible the founding of Harvard Law School

May we pursue the highest ideals of law and justice in their memory

Harvard Law School was founded in 1817, with a bequest from Isaac Royall Jr. Royall’s wealth was derived from the labor of enslaved people on a sugar plantation he owned on the island of Antigua and on farms he owned in Massachusetts.

“We have placed this memorial here, in the campus cross-roads, at the center of the school, where everyone travels, where it cannot be missed,” said HLS Dean John Manning ’85. …

Harvard University President Drew Faust… also spoke at the unveiling, which followed a lecture focused on the complicated early history of the school.

“How fitting that you should begin your bicentennial,” said Faust, “with this ceremony reminding us that the path toward justice is neither smooth nor straight.” …

Halley, holder of the Royall Professorship of Law, who has spoken frequently about the Royall legacy, read aloud the names of enslaved men, women, and children of the Royall household from records that have survived, “so that we can all share together the shock of the sheer number, she said, “and a brief shared experience of their loss.”

“These names are the tattered, ruined remains, the accidents of recording and the encrustation of a system that sought to convert human beings into property,’ she said “But they’re our tattered remains.”

This commemorative issue also contains an interview with ImeIme Umana, Harvard Law Review’s 131st president, “How Have Harvard Scholars Shaped the Law?”:

How has legal scholarship changed since the Law Review began publishing more than a century ago?

Scholarship certainly has changed over time, and these pieces, whether or not they acknowledge it to a great extent, are consistent with the changing nature of the legal field in that they bring more voices to the table and more diverse perspectives. If you look back at our older scholarship, you’ll tend to see more traditional, doctrinal, technical pieces. now, they’re more aspirational, more critical, and have more social commentary in them. It’s a distinction between writing on what the law is and writing on what the law should be, and asking why things are the way they are.

BTW, you can purchase the Harvard Law Review on Amazon.

What Kind of scholarship do you find especially meaningful?

I’m really passionate about the sate of the criminal legal system and civil rights. The cherry on top within those topics is scholarship that proposes new ways of thinking or challenges the status quo.

One of my favorite articles is [Assistant] Professor Andrew Crespo’s “Systemic Facts” [published in the June 2016 Harvard Law Review], because it does just that. The thesis is that courts are institutionally positioned to bring about systemic change, and that they can use their position to collect facts that they are institutionally privy to. It calls on them to do that such that we might learn more about how the legal system is structured.

I’ve noticed the increased emphasis on criminal law lately, especially bail reform.

The Law Review was founded 130 years ago, and now you are its president. Do you ever get caught up in thinking about the historical implications of running such a well-known and influential publication?

… Looking at it through a historical lens, the diversity of the student body and Law Review editors and authors is especially meaningful, as it makes legal institutions more inclusive, and therefore the law more inclusive. It’s important to keep pushing in that direction and never become complacent. The history is very important.

You are the first black woman who was elected to serve as president of the Law Review. Why do you think it took so long for that to happen?

Ive thought about it a lot and I just don’t know the answer. My thought is that it just tracks the lack of inclusion of black women in legal institutions, full stop. It’s a function of that. There’ always more we can be doing to be more inclusive. The slowness of milestones like this might have a broader cause than just something specific to the Law Review.

It probably tracks closer to the inclusion of Nigerian women at Harvard than black women. Umana is Nigerian American, and Nigerian Americans score significantly better on the SAT and LSAT than African Americans. (Based on average incomes, Nigerian Americans do better than white Americans, too.) So I’m going to go out on a limb and wager that significant black firsts at HLR are due to the arrival of more Nigerian and Kenyan immigrants, rather than the integration of America’s African American community.

While reading about ImeIme Umana, I noticed that American publications–such as NBC News–describe her as a “native” of Harrisburg, Pennsylvania. By contrast, Financial Nigeria proudly claims her as a “Nigerian American”:

Born to Nigerian immigrant parents originally from Akwa Ibom State in Nigeria, Umana is a resident of Harrisburg, Pennsylvania, United States. Umana graduated with a BA in Joint Concentration in African American Studies and Government from Harvard University in 2014. She is currently working on a Doctor of Law degree (Class of 2018) at the Harvard Law School.

Who is this man? HLS Class of 1926

The issue is full of fascinating older photographs with minimalist captions, because the graphic design team prefers white space over information.

For example, on page 58 is a photo of a collection of students and older men (is that Judge Learned Hand in the first row?) captioned simply 1926 and “Stepping up: by 1925, lawyers could pursue graduate degrees (LL.M.s and S.J.D.s) at HLS.

<- Seated in the front row is this man. Who is he? Quick perusal of a list of famous Indians reveals only that he isn’t any of them.

There is also an Asian man seated directly behind him whose photo I’ll post below. You might think, in our diversity obsessed age, when we track the first black editor of this and first black female head of that, someone would be curious enough about these men to tell us their stories. Who were they? How did they get to Harvard Law?

After some searching and help from @prius_1995, I think the Indian man is Dr. Kashi Narayan Malaviya, S.J.D. HLS 1926, and the Asian man is Domingo Tiongco Zavalla, LL.M. 1927, from the Philippines. (If you are curious, here are the relevant class lists.)

I haven’t been able to find out much about Dr. Malaviya. Clearly he associated with folks in high places, as indicated by this quote from Hindu Nationalism and the Language of Politic in Late Colonial India:

In Allahabad, during a meeting attended by Uma Nehru, Hriday Nath Kunzru and Dr. Kashi Narayan Malaviya, M. K. Acharya made the link between the politics of the nation and the plight of Hinduism very clear…

Domingo Tiongco Zavalla, LL.M. HLS 1927

(Unfortunately, it appears that he has a more famous relative named Madan Mohan Malaviya, who is coming up in the search results. His great-grandson is single, however, if any of you ladies are looking for a Brahmin husband.)

1926 was during the period when America ruled the Philippines, so it would be sensible for Filipinos to want to learn about the American legal system and become credentialed in it. Domingo Zavalla went on to be a delegate to the Philippines’s Commonwealth Constitutional Convention (This was probably the 1934 Convention: “The Convention drafted the 1935 Constitution, which was the basic law of the Philippines under the American-sponsored Commonwealth of the Philippines and the post-War, sovereign Third Republic.”)

That’s about all I’ve found about Zavalla.

How quickly we fall into obscurity and are forgotten.

Cathedral Round-Up #29: Pinker, Truth, and Liars

Steven Pinker recently gave a short speech at Harvard (where he works) on how hearing certain facts without accompanying leftist counter-arguments causes people to become “infected” with right-wing thoughts:

The Left responded in its usual, thoughtful, reasonable fashion, eg “If you ever doubted that Steven Pinker’s sympathies lie with the alt-right…” The author of the piece also called Pinker a “lying right-wing shitweasel” on twitter.

Of course this is nonsense; as Why Evolution is True has pointed out, Pinker is one of Harvard’s most generous donors to the Democratic party.

The difference between Pinker and the Left is that Pinker is (trying) to be honest. Pinker believes in truth. He believes in believing true things and discussing true things. He believes that just because you believe a true thing doesn’t mean you have to go down this road to believing other, in his opinion untrue, things. You can believe more than one true thing. You can simultaneously believe “Blacks commit more homicide than whites” and believe “Blacks should not be discriminated against.”

By contrast, the Left is not trying to be honest. It is not looking for truth. It just wants to win. The Left does not want people to know that crime stats vary by race, that men and women vary in average interests and aptitudes, that communism is an atrociously bad economic system. Merely saying, “Hey, there are things you can’t say out loud without provoking a very loud controversy from the left,” has provoked… a very loud controversy from the left:

Link to the original conversation

 

The Left is abusing one of its own because merely saying these things out loud is seen as a betrayal of Leftist goals.

 

And yet he was in the right! They were wrong and he was right. And if all others accepted the lie which the Party imposed—if all records told the same tale—then the lie passed into history and became truth. ‘Who controls the past’ ran the Party slogan, ‘controls the future: who controls the present controls the past.’ —George Orwel, 1984

 

Summary: Cultural Maoism

This is a summary timeline of last Friday’s post on the evolution of leftism in the late 60s.

1940-70: Millions of black people move from the mostly rural South to Northern cities in the Great Migration

In 1963, a Communist assassinated Kennedy, making LBJ president.

1964: LBJ’s Civil Rights Act passed

1965: LBJ’s Immigration Act passed

1966: Cultural Revolution began

The global Left, feeling disenchanted due to the USSR’s failure to achieve a utopia and repudiation of Stalinism, turns to China for inspiration. It abandons proletarian-driven communism in favor of student-driven communism.

1967: 159 race riots burn down American cities, protesting segregation and police brutality. Many cities never recover.

1968: World goes crazy. Maoists murder millions of people.

From the 60s to the 80s, schools are integrated, legal segregation is dismantled, and the police back off black communities. As a result, urban crime skyrockets:

h/t Steve Sailer

Whites flee the violence, contributing to a culture of rootless anomie, dispersed families, and lost wealth as property values plummet.

1969: Stonewall Riots; Nixon elected on “law and order” platform in response to leftist violence

1973: Harvard Crimson accuses Nixon of genocide for opposing the Khmer Rouge

1974: Nixon forced out of office by the media

1975: Cambodian Genocide begins: Khmer Rouge kills 1/3 of their country

The version of this story we usually hear:

Whites were mean and wouldn’t let blacks live in their cities. They forced blacks into ghettos, which were mysteriously full of crime and oppressed by the police. Everything in the ghetto fell apart and the students couldn’t learn anything. After MLK was murdered, integration began, prompting evil white flight. Today, the police are still oppressing black people.

The version you don’t hear:

The “Great Migration” started an urban crime wave that lasted for 3 decades, destroying inner cities and murdering thousands of people. Black rioters in the 60s and 70s burned down thousands of buildings, driving businesses out of black neighborhoods. Factory owners decided to relocate to China and import Mexicans to avoid hiring blacks, decimating the working class.

The version you hear:

Nixon was a bad man who authorized the Watergate Hotel break-in.

The version you don’t hear:

Nixon was fighting the Maoist Khmer Rogue. The media’s campaign to drive Nixon from office resulted in one of the worst genocides in human history.

Cathedral Round-Up #24: Cultural Maoism

I’ve long wondered why, exactly, everyone went crazy in 1968–not just in the US, but around the world.

The answer, I think, is Cultural Maoism. Wikipedia, on the beginning of China’s Cultural Revolution:

On May 25, [1966] under the guidance of Cao Yi’ou—wife of Maoist henchman Kang ShengNie Yuanzi, a philosophy lecturer at Peking University, authored a big-character poster (dazibao) along with other leftists and posted it to a public bulletin. …[26] Nie insinuated that the university leadership, much like Peng Zhen, were trying to contain revolutionary fervour in a “sinister” attempt to oppose the party and advance revisionism.[26]

Mao promptly endorsed Nie’s dazibao as “the first Marxist big-character poster in China.” Nie’s call-to-arms, now sealed with Mao’s personal stamp of approval, had a lasting ripple effect across all educational institutions in China. Students everywhere began to revolt against their respective schools’ party establishment. Classes were promptly cancelled in Beijing primary and secondary schools, followed by a decision on June 13 to expand the class suspension nationwide.[27] By early June, throngs of young demonstrators lined the capital’s major thoroughfares holding giant portraits of Mao, beating drums, and shouting slogans against his perceived enemies.[27]

Execution of “counterrevolutionaries.” Harbin, China, April 5th, 1968

There are no hard numbers on how many people died during the Cultural Revolution. Some were executed. Others were tortured to death. Some committed suicide to stop the torture. Others were sent to the countryside, where they were worked to death. The most likely death tolls are estimated around 3 million people.

Epidemics of Insanity: Euripides, Mao, and Qutb:

…in the Western countries, the Maoism of China acquired an intellectual panache. The flower of French intellectual life—Sartre, Foucault, and many others—aligned themselves with the Maoist cause in the various ways that Richard Wolin has described in his book, The Wind From the East. The intellectuals, some of them, may even have derived from their Maoism, or to have attributed to it, a number of clever cultural insights, which made for an odd moment in the Maoist craze, a confluence of novelty and nonsense. …

The original Maoist movement in the United States was a tiny splinter of the Communist Party USA, which itself was none too big by the 1960s. The splinter group eventually called itself the Progressive Labor Party, or PL, and it inspired the creation of a couple of other tiny Maoist parties after a while. …

In France, the Maoists established a political base at the École Normale Supérieure, which is the elite college where Louis Althusser provided philosophical guidance … And, in the United States, the Progressive Labor Party established its own base in the student movement at Harvard. The supremely brilliant young philosopher Hilary Putnam was one of PL’s Harvard intellectuals. And from those origins, PL succeeded, in 1969, in taking over a genuinely mass and popular American organization, Students for a Democratic Society, originally a social democratic organization with roots going back to Jack London in 1905, and just then at its highpoint, with a national membership somewhere around 100,000 people. …

In the United States, the people who felt the allure [of Maoism] responded, however, mostly by constructing Americanized and slightly watered-down Maoisms of their own, distinct from PL. There was a version that melded the orthodox Maoist vision of a Chinese alternative universe with the hippie world of drugs and rock ’n’ roll. This was the version of one of the largest factions within Students for a Democratic Society, the “Revolutionary Youth Movement 1,” which was anti-PL, whose purpose was to create its own guerrilla mini-army, the Weather Underground, with a politics of countercultural Maoism. SDS’s “Revolutionary Youth Movement 2,” meanwhile, generated a more conventional Maoist faction in California, the Revolutionary Communist Party, which still survives. The paramilitary Black Panther Party offered another version, with its own fully-military-armed guerrilla subsplinter, the Black Liberation Army. And still other factions and armed factions arose in the same Mao-in-America style, sometimes expressing a North Korean variation on Maoism (quite strong in the Black Liberation Army), or with a touch of Cuban Guevarism. …

The gay-liberation movement, in the early phases of its eruption into public affairs in 1969, was visibly tinged with Maoist inspirations (even if, in the Maoist China that actually existed, homosexuality was monstrously punished).

When Mao launched the Cultural Revolution in China, left-wing students in Berlin were paying attention:

“When I came to Berlin, there were many Marxist-Leninist organizations. Many students were taking part in training sessions, reading Marx’s ‘Capital’ and texts about the workers’ movements etc. And China and the Cultural Revolution played an important role,” said Gottfried SchmittToday, he still has a copy of Mao’s bible in his bookcase. The other shelves are full of literature and art books. Mao sits besides Picasso and Giacometti. Schmitt’s “Red Book” is a well-maintained pocket-edition from 1968. The collection of quotations and texts by Chairman Mao Zedong was printed and published in the People’s Republic of China.

“Maoism and the Cultural Revolution were interesting because they were an attempt within the Communist Party of China to put into practice the model of perpetual disempowerment of the elites. The keyword was permanent revolution. Even in socialist societies, there is a tendency for established bureaucracies to develop and basically rehabilitate the old bourgeois structures. Mao saw that very clearly. In Berlin, we had the so called real socialism of the German Democratic Republic before our eyes. But it didn’t provide a model of society that was attractive to young angry and rebellious students.”

In 1967, 159 race riots burned through American cities. The Detroit Riot alone left 43 dead, 1,189 injured, and destroyed more than 2,000 buildings. (And since 1967, employment in Detroit has plummeted as businesses have fled the area for more hospitable climes. The city, once one of the richest in the world, is now one America’s poorest and most violent.)

In Avondale, Cincinnati:

… a thousand rioters smashed, looted and attacked cars, buildings and stores. A witness reported, “there’s not a window left on Reading Road or Burnett Avenue. The youths are doing it and adults are standing by and laughing.”…

By June 15, when the riot had been contained, one person was dead, 63 injured, 404 had been arrested, and the city had suffered $2 million in property damage.[9][10]

Avondale’s flourishing business district along Burnet Avenue was eradicated by the riots of 1967 and 1968.[4] Many of the damaged areas were left vacant for a decade.[9] The riots helped fuel beliefs that the city was too dangerous for families and helped accelerate “white flight” to the suburbs.[15] Between 1960 and 1970 the city of Cincinnati lost 10% of its population, compared to a loss of just 0.3% from 1950 to 1960. Cincinnati would continue to lose residents every decade afterwards. Many of the neighborhoods around Avondale experienced steep urban decline, including Avondale itself, which has never recovered from the riots.[15]

The Newark Riots of ’67 left 26 dead. In Milwaukee:

black residents, outraged by the slow pace in ending housing discrimination and police brutality, began to riot on the evening of July 30. The inciting incident was a fight between teenagers, which escalated into full-fledged rioting with the arrival of police. Within minutes, arson, looting, and sniping was ravaging the North Side of the city, primarily the 3rd Street Corridor. …

In 1980, twelve years after the passage of Milwaukee’s equal housing ordinance, the city ranked second nationally among the most racially segregated suburban areas.[6]:394 As of 2000, it was the most segregated city in the country according to data gathered by the US Census Bureau.[22]

Rinse and repeat, 159 times.

In 1968, things got crazier:

The protests of 1968 comprised a worldwide escalation of social conflicts, predominantly characterized by popular rebellions against military and bureaucratic elites, who responded with an escalation of political repression.

… In reaction to the Tet Offensive, protests also sparked a broad movement in opposition to the Vietnam War all over the United States and even into London, Paris, Berlin and Rome. Mass socialist movements grew not only in the United States but also in most European countries. The most spectacular manifestation of this were the May 1968 protests in France, in which students linked up with wildcat strikes of up to ten million workers, and for a few days the movement seemed capable of overthrowing the government. In many other capitalist countries, struggles against dictatorships, state repression, and colonization were also marked by protests in 1968, such as the beginning of the Troubles in Northern Ireland, the Tlatelolco massacre in Mexico City, and the escalation of guerrilla warfare against the military dictatorship in Brazil.

In the socialist countries there were also protests against lack of freedom of speech and violation of other civil rights by the Communist bureaucratic and military elites. In Central and Eastern Europe there were widespread protests that escalated, particularly in the Prague Spring in Czechoslovakia, in Warsaw in Poland and in Yugoslavia. … The college students of 1968 embraced the New Left politics. Their socialist leanings and distrust of authority led to many of the 1968 conflicts. The dramatic events of the year showed both the popularity and limitations of New Left ideology, a radical leftist movement that was also deeply ambivalent about its relationship to communism during the middle and later years of the Cold War.

What was the New Left?

The New Left was a broad political movement mainly in the 1960s and 1970s consisting of educators, agitators and others in Western world who sought to implement a broad range of reforms on issues such as civil rights, gay rights, abortion, gender roles, and drugs,[2] in contrast to earlier leftist or Marxist movements that had taken a more vanguardist approach to social justice and focused mostly on labor unionization and questions of social class.[3][4] Sections of the New Left rejected involvement with the labor movement and Marxism’s historical theory of class struggle,[5] although others gravitated to variants of Marxism like Maoism.

The “vanguard” are proletariat, working-class revolutionaries–your traditional Marxists–concerned with labor union issues. The New Left is composed of university students and educators–“Cultural Marxists”–concerned with social issues like abortion, gay rights, race, and identity politics.

Herbert Marcuse, associated with the Frankfurt School of critical theory, is celebrated as the “Father of the New Left”.[1]

The ideology developed at the Frankfurt School is also known as “Cultural Marxism,” though Wikipedia insists on referring to it as a “conspiracy theory.” There is much debate on this topic, though I am personally of the opinion that “Cultural Marxism” is as good a phrase as any to describe what Marxism became in the US as it ceased to focus on unions and began focusing on feminist, LGBT and racial issues.

Part of the underlying political developments of the 1960s was the USSR’s movement away from Stalinism, which made lots of people feel confused and disenchanted. Somehow worldwide revolution wasn’t happening, workers were still oppressed, the Soviet Union hadn’t become a paradise, etc. This prompted Mao to repudiate Khrushchev and spawn the Cultural Revolution to protect China against Khrushchev-esque “reactionaries,” a move that probably had less to do with ideological purity than ousting Mao’s enemies and returning him to power.

Outside of the Iron Curtain, Communists were split between those who were disenchanted by the USSR’s stagnation and those who were inspired by Mao’s revolutionary fervor.

As the campus orientation of the American New Left became clear in the mid to late 1960s, the student sections of the British New Left began taking action. The London School of Economics became a key site of British student militancy.[23] The influence of protests against the Vietnam War and of the May 1968 events in France were also felt strongly throughout the British New Left. Some within the British New Left joined the International Socialists, which later became Socialist Workers Party while others became involved with groups such as the International Marxist Group.[24] The politics of the British New Left can be contrasted with Solidarity, which continued to focus primarily on industrial issues.[25]

Many New Left thinkers in the United States were influenced by the Vietnam War and the Chinese Cultural Revolution. Some in the U.S. New Left argued that since the Soviet Union could no longer be considered the world center for proletarian revolution, new revolutionary Communist thinkers had to be substituted in its place, such as Mao Zedong, Ho Chi Minh and Fidel Castro.[44]

Battle of the Bogside, Northern Ireland.

The Troubles began in Northern Ireland more or less in 1968, with the establishment of the Ulster Volunteer Force in 1966,[57] a civil rights march in Derry on October 5th, 1968, and the ‘Battle of the Bogside‘ in August, 1969. The violence eventually took 3,500 lives.

Responsibility for Troubles-related deaths between 1969 and 2001

As far as Marxist-inspired violence goes, the US got off relatively easy. The Weather Underground set off a couple dozen bombs, but primarily targeted property, not people. (Approximately 1,500 bombs were set off by political activists in 1972 alone.)

The Black Panthers:

Curtis Austin states that by late 1968, Black Panther Party ideology had evolved to the point where they began to reject black nationalism and became more a “revolutionary internationalist movement”:

“[The Party] dropped its wholesale attacks against whites and began to emphasize more of a class analysis of society. Its emphasis on Marxist–Leninist doctrine and its repeated espousal of Maoist statements signaled the group’s transition from a revolutionary nationalist to a revolutionary internationalist movement. Every Party member had to study Mao Tse-tung’s “Little Red Book” to advance his or her knowledge of peoples’ struggle and the revolutionary process.[86]

I don’t know how many people were murdered (or attempted) by the Black Panthers, but a quick scan of their article gives the impression that they killed each other more often than they killed non-Panthers. The Black Liberation Army has been accused of committing 13 murders and hijacking an airplane.

The Zebra Murders of at least 15 (and potentially 73) people by black Muslims paralyzed San Francisco in the early 70s, but pale in comparison to Maoist guerrillas in Peru, where the Shining Path has killed over 37,000 people, or the Maoist Khmer Rouge in Cambodia, which killed an incredible 1/3 of their country.

Anonymous blogger Zaphod has collected every article published in The Harvard Crimson between 1973 and 1976 that mention the Khmer Rogue. These articles, representing the opinions of some of the finest Cathedral minds in the country, are horrifyingly supportive of one of history’s most murderous regimes:

Congress and the public have come to accept that the U.S. must stop interfering in Cambodia’s affairs, which will surely result in well-deserved victory of the revolutionary forces led by Prince Sihanouk and the Khmer Rouge.

and:

News of U.S. bombing in Cambodia drones on. U.S. support for political repression in Vietnam continues. …

The bombing, as some belated reporting from the area is starting to show, is directed against an indigenous Cambodian revolutionary movement, the Khmer Rouge, a force numbering in the hundreds of thousands which is attempting to topple the Lon Nol regime, Nixon’s two-year-old creation. …

For nearly a decade, The Crimson has called for an end to American involvement in Indochina. We repeat that call today. The war has brought more death and destruction to one area of the globe since Adolf Hitler’s armies devastated Europe in World War II. The United States should cease its bombing and all other overt and covert military operations in Indochina. The genocide must stop.

Also:

Reporting from Cambodia is scanty and shoddy, the outlines of the political dispute there are hazy, and the revolutionary Khmer Rouge, to which many Harvard students would be attracted, is still a shadowy and elusive force.

As a consequence, Watergate, which is close to home, has gripped students here as well as the rest of the nation while the more monstrous Nixon crimes go unnoticed.

Of course, once the US withdrew, the Khmer Rogue committed one of the worst genocides in history. The Crimson reflected:

What was happening in Vietnam and Cambodia meant a lot to us at The Crimson; for us it seemed to be the first good news from Indochina in years. Since late in the 60s we had editorially supported the Khmer Rouge and National Liberation Front in Vietnam, both nationalist groups affiliated with foreign Communist parties, and both of those characteristics–the independence and the socialist egalitarianism–appealed to us. …

At first The Crimson was against the war because it was a bad and wasteful thing for America to do; supporting the liberation movements, a step most of the anti-war movement didn’t take, was for us a logical next step.

I don’t know what we all expected the Khmer Rouge to do when it came to power. …

With Cambodia it’s an old dilemma–do we look at events in Indochina as Americans with liberal values or as the Indochinese must look at them? The Khmer Rouge can certainly no longer meet with our approval on our own terms, because they violate our feeling that anything worthy need not be accomplished through violence and cruelty. On their own terms they continue to be most of what we supported them for–staunch nationalists, socialists, remakers of their own society. It is a conflict that I am not ready to resolve. Although The Crimson has yet to commit itself, I continue to support the Khmer Rouge in its principles and goals but I have to admit that I deplore the way they are going about it.

 

To sum:

1940-70: Millions of black people move from the mostly rural South to Northern cities in the Great Migration

In 1963, a Communist assassinated Kennedy, making LBJ president.

1964: LBJ’s Civil Rights Act passed

1965: LBJ’s Immigration Act passed

1966: Cultural Revolution began

The global Left, feeling disenchanted due to the USSR’s failure to achieve a utopia and repudiation of Stalinism, turns to China for inspiration. It abandons proletarian-driven communism in favor of student-driven communism.

1967: 159 race riots burn down American cities, protesting segregation and police brutality. Many cities never recover.

1968: World goes crazy. Maoists murder millions of people.

Over the next few decades, schools are integrated, legal segregation is dismantled, and the police back off black communities. As a result, urban crime skyrockets:

h/t Steve Sailer

Whites flee the violence, contributing to a culture of rootless anomie, dispersed families, and lost wealth as property values plummet.

1969: Stonewall Riots; Nixon elected on “law and order” platform in response to leftist violence

1973: Harvard Crimson accuses Nixon of genocide for opposing the Khmer Rouge

1974: Nixon forced out of office by the media

1975: Cambodian Genocide begins: Khmer Rouge kills 1/3 of their country

The version of this story we usually hear:

Whites were mean and wouldn’t let blacks live in their cities. They forced blacks into ghettos, which were mysteriously full of crime and oppressed by the police. Everything in the ghetto fell apart and the students couldn’t learn anything. After MLK was murdered, integration began, prompting evil white flight. Today, the police are still oppressing black people.

The version you don’t hear:

The “Great Migration” started an urban crime wave that lasted for 3 decades, destroying inner cities and murdered thousands of people. Black rioters in the 60s and 70s burned down thousands of buildings, driving businesses out of black neighborhoods. Factory owners decided to relocate to China to import Mexicans to avoid hiring blacks, decimating the working class.

The version you hear:

Nixon was a bad man who authorized the Watergate Hotel break-in.

The version you don’t hear:

Nixon was fighting the Maoist Khmer Rogue. The media’s campaign to drive Nixon from office resulted in one of the worst genocides in human history.

I haven’t even touched Sayyid Qutb, yet.

Cathedral Round-Up: Give Zuck a Chance?

Yale’s commencement speech was delivered this year by Epstein, a major-league baseball guy with a story about teamwork and winning the World Series.

MIT’s commencement speech was delivered by Matt Damon, no wait that was last year, this year they’re going to have Tim Cook, CEO of Apple.

Wellesley, of course, had Hillary Clinton. (Warning: link goes to Cosmopolitan.)

And Harvard’s commencement speech was delivered by Mark Zuckerberg, who discussed his presidential bid:

You’re graduating at a time when this is especially important. When our parents graduated, purpose reliably came from your job, your church, your community. But today, technology and automation are eliminating many jobs. Membership in communities is declining. Many people feel disconnected and depressed, and are trying to fill a void.

As I’ve traveled around, I’ve sat with children in juvenile detention and opioid addicts, who told me their lives could have turned out differently if they just had something to do, an after school program or somewhere to go.

Just a second. Do you know what I did after school to keep myself busy and out of juvie?

Homework.

Today I want to talk about three ways to create a world where everyone has a sense of purpose: by taking on big meaningful projects together, by redefining equality so everyone has the freedom to pursue purpose, and by building community across the world.

First, let’s take on big meaningful projects.

Our generation will have to deal with tens of millions of jobs replaced by automation like self-driving cars and trucks. But we have the potential to do so much more together.

Every generation has its defining works. More than 300,000 people worked to put a man on the moon – including that janitor. Millions of volunteers immunized children around the world against polio. Millions of more people built the Hoover dam and other great projects.

These projects didn’t just provide purpose for the people doing those jobs, they gave our whole country a sense of pride that we could do great things. …

So what are we waiting for? It’s time for our generation-defining public works. How about stopping climate change before we destroy the planet and getting millions of people involved manufacturing and installing solar panels? How about curing all diseases and asking volunteers to track their health data and share their genomes? Today we spend 50x more treating people who are sick than we spend finding cures so people don’t get sick in the first place. That makes no sense. We can fix this. How about modernizing democracy so everyone can vote online, and personalizing education so everyone can learn?

Oh, Zuck. You poor, naive man.

I’m not going to run through the pros and cons of solar panels because I don’t know the subject well enough. Maybe that’s a good idea.

I’d love to cure all diseases. Sure, nature would invent new ones, but it’d still be great. But what’s actually driving medical costs? Diseases we have no cures for, like ALS, Alzheimer’s, or the common cold? Or preventable things like overeating=>obesity=>heart disease? Or is it just a nasty mishmash of regulation, insurance, and greedy pharmaceutical companies?

According to What is Driving US Healthcare Costs:

Half of all adults in the U.S. have at least one chronic disease, such as heart disease, cancer, and [type 2] diabetes. Twenty-five percent of adults in the U.S. have two or more chronic diseases. An aging population, lifestyle choices (like exercise and nutrition), and genetics contribute to the growing prevalence of chronic illnesses.

Chronic diseases contribute to rising healthcare costs because they are expensive to treat. Eighty-six percent of all healthcare spending is for patients with a chronic disease. Patients with three or more chronic diseases are likely to fall into the most expensive one percent of patients, accounting for 20 percent of healthcare expenditures. Many of these patients require high spending in every cost category – physician visits, hospital stays, prescription drugs, medical equipment use, and health insurance.

These are the diseases of Western Civilization, and they’re caused by sitting on your butt eating blog posts and eating Doritos all day instead of chasing down your dinner and killing it with your bare hands like a mighty caveman. Rar.

Luckily for us, unlike ALS, we know what causes them and how to prevent them. Unluckily for us, Doritos are really tasty.

But this also means that until we find some way to outlaw Doritos (or society collapses,) we’re going to keep spending more money treating Type-2 Diabetes and heart disease than on “curing” them.

I don’t see how “modernizing democracy” is going to put millions of people whose jobs have been automated back to work, though it might employ a few people to make websites.

As for education, you’d think Zuckerberg would have learned after throwing 100 MILLION DOLLARS at the Newark public schools and getting ZILCH–ZERO–NADA student improvement in return, but I guess not.

There’s this myth that students have “individual learning styles” and that if you could just figure out each student’s own special style and tailor the curriculum directly to them, they’d suddenly start learning.

In reality, this notion is idiotic. Learning is fundamental to our species; our brains do it automatically, all the time. Imagine a caveman who could only learn the location of a dangerous lion via pictograms sketched by other cavemen, rather than from someone shouting “Lion! Run!” Our brains are flexible and in the vast majority of cases will take in new information by whatever means they can.

But getting back to Zuck:

These achievements are within our reach. Let’s do them all in a way that gives everyone in our society a role. Let’s do big things, not only to create progress, but to create purpose.

So taking on big meaningful projects is the first thing we can do to create a world where everyone has a sense of purpose.

Overall, I think Zuckerberg has identified an important problem: the robot economy is replacing human workers, leaving people without a sense of purpose in their lives (or jobs.) Some of his proposed solutions, like “employ people in solar panel industry,” might work, but others, like “vote online,” miss the mark completely.

Unfortunately, this is a really hard problem to solve. (Potential solutions: Universal Basic Income so we don’t all starve to death when the robots automate everything, or just let 90% of the population starve to death because they’ve become economically irrelevant. Chose your future wisely.)

Back to Zuck:

The second is redefining equality to give everyone the freedom they need to pursue purpose.

Many of our parents had stable jobs throughout their careers. Now we’re all entrepreneurial, whether we’re starting projects or finding or role. And that’s great. Our culture of entrepreneurship is how we create so much progress.

Now, an entrepreneurial culture thrives when it’s easy to try lots of new ideas. Facebook wasn’t the first thing I built. I also built games, chat systems, study tools and music players. I’m not alone. JK Rowling got rejected 12 times before publishing Harry Potter. Even Beyonce had to make hundreds of songs to get Halo. The greatest successes come from having the freedom to fail.

12? Is that it? I’ve got about a hundred rejections.

Actually, those 12 were from publishers after J.K. Rowling landed an agent, so that doesn’t tell you the full number of rejections she received trying to get that agent. 12 rejections from publishers sounds pretty par for the course–if not better than average. Publishing is an incredibly difficult world for new authors to break into.

But today, we have a level of wealth inequality that hurts everyone. When you don’t have the freedom to take your idea and turn it into a historic enterprise, we all lose. Right now our society is way over-indexed on rewarding success and we don’t do nearly enough to make it easy for everyone to take lots of shots.

Let’s face it. There is something wrong with our system when I can leave here and make billions of dollars in 10 years while millions of students can’t afford to pay off their loans, let alone start a business.

Look, I know a lot of entrepreneurs, and I don’t know a single person who gave up on starting a business because they might not make enough money. But I know lots of people who haven’t pursued dreams because they didn’t have a cushion to fall back on if they failed.

We all know we don’t succeed just by having a good idea or working hard. We succeed by being lucky too. If I had to support my family growing up instead of having time to code, if I didn’t know I’d be fine if Facebook didn’t work out, I wouldn’t be standing here today. If we’re honest, we all know how much luck we’ve had.

Every generation expands its definition of equality. Previous generations fought for the vote and civil rights. They had the New Deal and Great Society. Now it’s our time to define a new social contract for our generation.

We should have a society that measures progress not just by economic metrics like GDP, but by how many of us have a role we find meaningful. We should explore ideas like universal basic income to give everyone a cushion to try new things.

Called it. Is Zuck going to run on the full communism ticket?

We’re going to change jobs many times, so we need affordable childcare to get to work and healthcare that aren’t tied to one company. We’re all going to make mistakes, so we need a society that focuses less on locking us up or stigmatizing us. And as technology keeps changing, we need to focus more on continuous education throughout our lives.

Or… maybe we could work on making employment more stable and using UBI to let parents take care of their own children instead of treating them like consumer goods to be produced by the cheapest possible workers?

I’m kind of biased here because I went to daycare as a kid and hated it.

He’s correct on healthcare, though. It definitely shouldn’t be tied to employers.

Now, while I do think that we should actually take a good, hard look at our criminal justice system to make sure we aren’t locking up innocent people or giving completely unjust sentences, society doesn’t normally lock people up for “mistakes.” It locks them up for things like murder. Like the Newark schools, I fear this is an area where Zuckerberg really doesn’t understand what the actual problem is.

And yes, giving everyone the freedom to pursue purpose isn’t free. People like me should pay for it. Many of you will do well and you should too.

That’s why Priscilla and I started the Chan Zuckerberg Initiative and committed our wealth to promoting equal opportunity. These are the values of our generation. It was never a question of if we were going to do this. The only question was when.

According to Wikipedia:

The Chan Zuckerberg Initiative (CZI) is a limited liability company founded by Facebook founder Mark Zuckerberg and Priscilla Chan with an investment of “up to $1 billion in [Facebook] shares in each of the next three years”.[2][3][4] Its creation was announced on December 1, 2015, for the birth of their daughter, Maxima Chan Zuckerberg.[2]

The aim of the Chan Zuckerberg Initiative is to “advance human potential and promote equality in areas such as health, education, scientific research and energy”.[2]

Priscilla Chan’s Wikipedia page states, “On December 1, 2015, Chan and Zuckerberg posted an open Facebook letter to their newborn daughter. They pledged to donate 99% of their Facebook shares, then valued at $45 billion, to the Chan Zuckerberg Initiative, which is their new charitable foundation that focuses on health and education.[3][12]

If I were there kid, I might be kind of pissed about my parents celebrating my birthday by giving away my inheritance.

Note, however, that:

The Chan Zuckerberg Initiative is not a charitable trust or a private foundation but a limited liability company which can be for-profit,[15][16] spend money on lobbying,[15][17] make political donations,[15][17][18] will not have to disclose its pay to its top five executives[17] and have fewer other transparency requirements, compared to a charitable trust.[15][16][17][18] Under this legal structure, as Forbes wrote it, “Zuckerberg will still control the Facebook shares owned by the Chan Zuckerberg Initiative”.[17][18]

So maybe this whole “charity” thing is just window-dressing. BTW, one of CZI’s projects is Andela:

Andela is a global engineering organization that extends engineering teams with world-class software developers. The company recruits the most talented developers on the African continent, shapes them into technical leaders, and places them as full-time distributed team members with companies that range from Microsoft and IBM to dozens of high-growth startups. Backed by Chan Zuckerberg Initiative, GV (Google Ventures) and Spark Capital, Andela is building the next generation of global technology leaders. Andela has offices in Lagos, Nairobi, Kampala and New York.

So Zuck’s going to solve the problem of people dying of hopelessness after losing their jobs to automation by training and importing third worlders to replace more jobs. (Meanwhile, they’re skimming the most talented people out of the third world, leaving countries there with even less human capital.)

But back to the speech:

Millennials are already one of the most charitable generations in history. In one year, three of four US millennials made a donation and seven out of ten raised money for charity.

I’m going to call bullshit on this, mostly because charitable giving correlates with age, not moving around too much, and most importantly, religiosity. The nation’s most charitable state is Utah, followed closely by the Southern states. The least charitable states are in New England, which is highly atheist, and whose lower classes are notably clannish:

“It Was Like a War Zone”: Busing in Boston:

Southie was ground zero for anti-busing rage. Hundreds of white demonstrators — children and their parents — pelted a caravan of 20 school buses carrying students from nearly all-black Roxbury to all-white South Boston. The police wore riot gear.

“I remember riding the buses to protect the kids going up to South Boston High School,” Jean McGuire, who was a bus safety monitor, recalled recently. “And the bricks through the window. …

From the start of busing, police at South Boston High outnumbered students. Yet the violence continued. Then-Mayor Kevin White, making a rare TV appeal, declared a curfew and banned crowds near the school, but said there was only so much he could do to protect students and enforce the federal mandate. …

Law enforcement tactics toughened, and what had started out as an anti-busing problem soon included anti-police sentiment. Many of the police officers were Irish from Southie.

“I had never seen that kind of anger in my life. It was so ugly,” said patrolman Francis Mickey Roache (South Boston High Class of 1954), who was on duty at the school that first day of desegregation, when protesters turned on him.

“These are women, and people who were probably my mother’s age, and they were just screaming, ‘Mickey, you gotta quit, you gotta quit!’ They picked me out because they knew me. I was a South Boston boy, I grew up in Southie,” he remembered. …

A group of whites in South Boston brutally beat a Haitian resident of Roxbury who had driven into their neighborhood. A month later some black students stabbed a white student at South Boston High. The school was shut down for a month.

Then-Gov. Francis Sargent put the National Guard on alert. State police were called in and would remain on duty on the streets of South Boston for the next three years.

Maybe they should have sent the black kids to Zuckerberg’s school instead of the Irish schools.

Millenials do give to charity on the internet, however, as entrepreneur.com notes:

Millennials frequently get berated for supposedly being selfish and not generous. Despite being the largest U.S. demographic by age, the generation of 18-to-34 year-olds donates less and volunteers less for charitable causes than any other age group.

But maybe it depends where you’re looking.

Millennials are the driving force behind a movement that is rapidly disrupting the $241 billion market in the U.S. alone for charitable giving. Crowdfunding is no longer just for indie film projects and iPhone accessories. The segment for personal appeals such as medical expenses, memorials, adoptions and disaster relief is soaring–an estimated $3 billion in 2014, according to research firm Massolution.

Just for the record, I detest the term “Millenials.” But let’s get back to Zuck:

Purpose doesn’t only come from work. The third way we can create a sense of purpose for everyone is by building community. And when our generation says “everyone”, we mean everyone in the world.

OKAY FULL COMMUNISM.

Quick show of hands: how many of you are from another country? Now, how many of you are friends with one of these folks? Now we’re talking. We have grown up connected.

In a survey asking millennials around the world what defines our identity, the most popular answer wasn’t nationality, religion or ethnicity, it was “citizen of the world”. That’s a big deal.

Here’s a little challenge. Why don’t you go live in China, and when they ask to see your passport, just loudly proclaim that you’re a “citizen of the world” and therefore don’t need a visa to be there? (No, not as Zuckerberg, the man with 63 billion dollars, but as a just a common millenial.)

Then move to Afghanistan and let the local warlords know that you’re a “citizen of the world” and going to live in their village, now, and would they please respect your religious and gender identities?

Try moving to Japan, North Korea, Bhutan, Iran, Saudi Arabia, Nigeria, Mexico, or any other nation, buying land, voting in local elections (if they have them,) and hanging out with your new neighbors.

Let me know how that works out.

Every generation expands the circle of people we consider “one of us”. For us, it now encompasses the entire world.

Zuck, have you even asked the people of Nigeria if they consider you “one of them”? You don’t speak their language. You don’t share their values (otherwise you’d have a lot more children.) You probably haven’t even spent a day of your life hanging out with your Nigerian friend in a poor neighborhood in Lagos.

I understand the naivety of a well-meaning young person who just wants to be friends with everyone, but adults understand that not everyone wants to be friends with them. Just because you like the pleasant idea of having a few friends from other countries does not mean that you are actually part of those cultures, nor that the people from those places actually want to you there.

We understand the great arc of human history bends towards people coming together in ever greater numbers — from tribes to cities to nations — to achieve things we couldn’t on our own.

How did that work out when the German city states united into one country?

We get that our greatest opportunities are now global — we can be the generation that ends poverty, that ends disease. We get that our greatest challenges need global responses too — no country can fight climate change alone or prevent pandemics. Progress now requires coming together not just as cities or nations, but also as a global community.

But we live in an unstable time. There are people left behind by globalization across the world. It’s hard to care about people in other places if we don’t feel good about our lives here at home. There’s pressure to turn inwards.

Related:

This is the struggle of our time. The forces of freedom, openness and global community against the forces of authoritarianism, isolationism and nationalism. Forces for the flow of knowledge, trade and immigration against those who would slow them down.

Because we all know that Japan, one of the few nations that is actually dealing reasonably well with robotification by not adding more laborers to a shrinking market, is horribly un-free.

Trump supporter beaten bloody by “ideas”

This is not a battle of nations, it’s a battle of ideas. There are people in every country for global connection and good people against it.

This isn’t going to be decided at the UN either. It’s going to happen at the local level, when enough of us feel a sense of purpose and stability in our own lives that we can open up and start caring about everyone. The best way to do that is to start building local communities right now.

We all get meaning from our communities. Whether our communities are houses or sports teams, churches or music groups, they give us that sense we are part of something bigger, that we are not alone; they give us the strength to expand our horizons.

That’s why it’s so striking that for decades, membership in all kinds of groups has declined as much as one-quarter. That’s a lot of people who now need to find purpose somewhere else.

But I know we can rebuild our communities and start new ones because many of you already are.

Interestingly, Zuckerberg is citing data from Robert Putnam’s Bowling Alone: The Collapse and Revival of American Community. From the Amazon blurb:

Drawing on vast new data that reveal Americans’ changing behavior, Putnam shows how we have become increasingly disconnected from one another and how social structures—whether they be PTA, church, or political parties—have disintegrated. Until the publication of this groundbreaking work, no one had so deftly diagnosed the harm that these broken bonds have wreaked on our physical and civic health, nor had anyone exalted their fundamental power in creating a society that is happy, healthy, and safe.

Bowling Alone attributes these changes to a variety of causes, including TV and declining religiosity, but Putnam’s Wikipedia page notes:

In recent years, Putnam has been engaged in a comprehensive study of the relationship between trust within communities and their ethnic diversity. His conclusion based on over 40 cases and 30,000 people within the United States is that, other things being equal, more diversity in a community is associated with less trust both between and within ethnic groups. Although limited to American data, it puts into question both the contact hypothesis and conflict theory in inter-ethnic relations. According to conflict theory, distrust between the ethnic groups will rise with diversity, but not within a group. In contrast, contact theory proposes that distrust will decline as members of different ethnic groups get to know and interact with each other. Putnam describes people of all races, sex, socioeconomic statuses, and ages as “hunkering down,” avoiding engagement with their local community—both among different ethnic groups and within their own ethnic group. Even when controlling for income inequality and crime rates, two factors which conflict theory states should be the prime causal factors in declining inter-ethnic group trust, more diversity is still associated with less communal trust.

Lowered trust in areas with high diversity is also associated with:

  • Lower confidence in local government, local leaders and the local news media.
  • Lower political efficacy – that is, confidence in one’s own influence.
  • Lower frequency of registering to vote, but more interest and knowledge about politics and more participation in protest marches and social reform groups.
  • Higher political advocacy, but lower expectations that it will bring about a desirable result.
  • Less expectation that others will cooperate to solve dilemmas of collective action (e.g., voluntary conservation to ease a water or energy shortage).
  • Less likelihood of working on a community project.
  • Less likelihood of giving to charity or volunteering.
  • Fewer close friends and confidants.
  • Less happiness and lower perceived quality of life.
  • More time spent watching television and more agreement that “television is my most important form of entertainment”.
Alexander Wienberger, Holodomor

Perhaps it is a sign of how far our communities have degenerated that today’s young adults imagine themselves to be as connected to people in China and Nigeria as with their own neighbors.

Zuckerberg’s not dumb, but I suspect he has spent his entire life ensconced in a very expensive cocoon filled with people who are basically like him, from his highschool, Phillips Exeter, to Harvard and Silicon Valley. Strip him of his 63 billion dollars and send him to a normal school, and Zuck’s just another unattractive dweeb whom women wouldn’t date and jocks would shove into lockers.

Communism starts with well-meaning idiots who want to help everyone and ends with gulags and mass graves.

 

That said, I think it’d be interesting to give Zuckerberg a chance to put his ideas into practice. Why not take his 63 billion and buy his own island, sign a semi-autonomy deal with whatever country’s jurisdiction it’s under, (probably in exchange for taxes,) and set up Zucktopia? He can let in whomever he wants–Africa’s top coders, Syrian refugees, Chinese gameshow hosts–start his own scientific and medical research institutions, and try to build a functional society from the ground up. If any of his ideas are terrible, he’ll probably figure that out quite quickly. If they’re good, he can turn his island into a purpose-driven economic powerhouse.

I don’t think Zuck has a good shot at the presidency just because he’s dorky and Americans hate dorks, but I didn’t predict Trump’s victory, either.

Reminder: They want you dead

There’s nothing compassionate about the left.

Somewhere out there is a little boy who saw this on TV and thought his father had actually been beheaded.

Did Sasha and Malia ever turn on the TV and see their father decapitated? Did Chelsea? Bush II was roundly hated by the left, but even his daughters never witnessed such a horrifying display.

And this message hasn’t gone out to just Trump and his son, but to everyone who voted for Trump–all of his fans, the people who cheered at his rallies or bought his hats–that the Left hates them and wants them to die.

No “side” is perfect. In a nation of 320 million people, you will find bad people on both sides. But the bulk of the political violence in the past year, the running down of people in the street, beating them with crowbars or smashing their cars, has been committed by leftists against Trump supporters.

Meanwhile they scream about “authoritarians” and how Trump is, somehow, going to cause the deaths of thousands of POCs.

And what has Trump actually done so far? Saved a few jobs; deported some people who were living here illegally; withdrawn from a treaty that, let’s face it, most of us knew nothing about two months ago? The wall has not gone up (technically, there already IS a wall on much of the border, where there isn’t a river.) He hasn’t even tried to stop immigration from all Muslim countries (only the 6 countries Obama previously banned immigration from.) He took sides in Syria against the Russians, bombed Assad, and sold millions of dollars in weapons to the Saudis.

I can see why the right might be kind of pissed about all of this, but what does the left have to kvetch about?

The outrage has never been about what Trump actually does or actually says.

It never is.

It’s about the idea of “America First.” The idea of “Make America Great Again.”

Trump’s America might be multicultural. It might embrace gays and straights, blacks and whites, Atheists and Muslims. It might be the best thing for Americans of all stripes.

But to the left, “America” is a white nation. America’s greatness was white greatness, and whiteness must be destroyed. This is the only way to wash away our original sin, racism.

I shall leave you with a quote from Harvard Magazine: Abolish the White Race:

John and I decided that it was time to launch a journal to document that civil war. The result was Race Traitor, whose first issue appeared in the fall of 1992 with the slogan “Treason to whiteness is loyalty to humanity” on its cover. …

The goal of abolishing the white race is on its face so desirable that some may find it hard to believe that it could incur any opposition other than from committed white supremacists. Of course we expected bewilderment from people who still think of race as biology. …

Our standard response is to draw an analogy with anti-royalism: to oppose monarchy does not mean killing the king; it means getting rid of crowns, thrones, royal titles, etc. …

Alexei Nikolaevich, Tsarevich of Russia, 1913

Every group within white America has at one time or another advanced its particular and narrowly defined interests at the expense of black people as a race. That applies to labor unionists, ethnic groups, college students, schoolteachers, taxpayers, and white women. Race Traitor will not abandon its focus on whiteness, no matter how vehement the pleas and how virtuously oppressed those doing the pleading. The editors meant it when they replied to a reader, “Make no mistake about it: we intend to keep bashing the dead white males, and the live ones, and the females too, until the social construct known as ‘the white race’ is destroyed—not ‘deconstructed’ but destroyed.”

Of course, what starts as revolution does, in fact, end with dead monarchs, as Louis XVI and poor little Alexei know all too well. But perhaps Noel Ignatiev is ignorant of Russian and French history–that would require knowing something about the history of white-on-white political violence, and for the people who benefit from that violence, it mysteriously doesn’t exist.

Cathedral Round-Up #20: The Ideological Cult of the SJW

Let’s talk about cults.

I. In Educating Teachers: Harvard gets serious about training its graduates to teach in the classroom, Sophia Nguyen writes:

This is something that’s interesting about HTF,” Quan Le ’15 said. “We literally cry every day.” …

Note: Quan Le is male.

Sometimes the crying became infectious. On one morning in early June, the fellows sat in a basement classroom for their daily “teaching lab,” where they studied and rehearsed classroom management strategies that they could try out on the high-schoolers later that day. They broke up into two discussion groups, and, while debating last night’s reading on cultural sensitivity, one-half of the room broke down. Voices rose: I just want to push back a little on what you said. I think this is very problematic. I’d like to ask you to unpack this point. I don’t think that’s the culture of low-income people—I think that’s a deficit-based model. The fellows, freshly graduated from the College, were fluent in left-leaning liberal-arts classroom etiquette. Yet the conversation grew tenser, then tearful, even as everyone insisted they had no real conflict. Someone burst out, frustrated, “I agree with you!”

“It’s not like class,” one of them said, finally, face in hands. “It really matters to me. I feel really attacked. I care so much about this stuff, and when the whole group disagrees with me, I can’t take it.”

Noah Heller, HTF’s master teacher-in-residence for math, interceded gently. “We need to work on tuning together. I don’t hear people disagreeing with you, I really don’t. We’re having a robust discussion.”

“It’s so exhausting. I’m so sorry, I cry all the time.” The fellow took a breath. “I’m getting really defensive. I think we all really need to remember that we’re all here to help kids.” At some point, everyone in the circle of chairs had begun holding hands. “There’s not always agreeing or disagreeing,” someone offered helpfully. “Sometimes it’s just—this stuff is really hard, and we’re just trying to figure out what we feel.”

The students in this article are not recruits going through Basic Training in the military. They are not doctors enduring 48 hour hospital shifts. They are Harvard grads learning to be teachers. I have a great deal of respect for teachers and know they work hard, but there is absolutely no reason they should be weeping every day.

Seriously, if anything in this excerpt sounds like your real life, please get help immediately. THIS IS NOT EMOTIONALLY HEALTHY OR NORMAL.

 

II. One of the things I appreciate about memetics is that it allows us to think about the spread and propagation of ideas independent of the intentions of the people who hold them. Or as Wikipedia puts it:

Memetics is the theory of mental content based on an analogy with Darwinian evolution, originating from the popularization of Richard Dawkins‘ 1976 book The Selfish Gene.[1] Proponents describe memetics as an approach to evolutionary models of cultural information transfer.

The meme, analogous to a gene, was conceived as a “unit of culture” (an idea, belief, pattern of behaviour, etc.) which is “hosted” in the minds of one or more individuals, and which can reproduce itself, thereby jumping from mind to mind. Thus what would otherwise be regarded as one individual influencing another to adopt a belief is seen as an idea-replicator reproducing itself in a new host. As with genetics, particularly under a Dawkinsian interpretation, a meme’s success may be due to its contribution to the effectiveness of its host.

Memetics is also notable for sidestepping the traditional concern with the truth of ideas and beliefs. Instead, it is interested in their success.[2]

In other words, “memes” (ideas) act like viruses or, as I wrote previously, “mitochondria.” (Note: unlike real viruses, most ideas you believe are probably beneficial.)

We like to think of ourselves as logical, rational beings who believe things because we’ve concluded that they make sense, but taking the example of religion, the idea that millions of people in North Africa, the Middle East, Indonesia, etc., have all independently and logically decided that there is no God but Allah and Mohammad is his prophet, every generation, for over a thousand years–and people in Europe have decided similarly that God is a Trinity, became man, and was sacrificed for your sins; people in India have believed that your soul can be reincarnated; and people in Central America once decided that the most logical thing was to rip people’s still-beating hearts out of their chests in order to keep the sun in the sky (I mean, sure, maybe the world won’t end even if we don’t sacrifice 400 virgins, but do you really want to take the chance?)–defies logic.

If we can look at religions as memeplexes–networks of interrelated ideas–that exist over time independent of the particular people who believe in them, we can similarly interrogate political ideologies. Like your religious beliefs (or non-belief,) your professed political ideology likely has a good deal to do with factors entirely outside of “logical thought,” like genetics, social class, or the region of the country you live in (otherwise it is strangely coincidental that the Deep South has been “conservative” relative to the rest of the country for hundreds of years.)

As we discussed in the previous Cathedral Round Up, You are the Hope of the World, what we see as “modern” Progressivism existed back in 1917. 1917 is not some special year–Progressivism actually began long before then, but we’re not tracing the idea’s history; you can get your fix of that from Moldbug.

Moldbug (and many others,) also suggests that Progressivism is really a religion, just stripped of the explicit references to God. Whether or not this is literally true, from a memetics perspective, both religions and political ideologies function similarly. As Jonas Kaplan states:

Perhaps this is due to some underlying aspect of human cognition or social structure, or perhaps successful memes all share certain features that enhance their spread and temporal persistence. Either way, we can productively use the same vocabulary and concepts to discuss both.

 

III. Most people recognize that cults exist and that cults are bad, but few people who are actually in cults believe that they are in a cult. As Boze Herrington notes in The Atlantic, The Seven Signs You’re in a Cult:

For three weeks, Hannah and I had been trying to contact leaders at [International House of Prayer; no relation to the restaurant] about a prayer group that we, Bethany, and many of our friends had been part of—a small, independent community that drew on IHOP’s teachings. In February, I had been formally excommunicated, and Hannah had left in June. Looking in from the outside, both of us saw the group differently than we had when we were part of it: We saw it as a cult.

Several years ago, the founder of IHOP, Mike Bickle, created a list of seven ways to recognize the difference between a religious community and a cult. Written down, the signs seem clear:

1. Opposing critical thinking
2. Isolating members and penalizing them for leaving
3. Emphasizing special doctrines outside scripture
4. Seeking inappropriate loyalty to their leaders
5. Dishonoring the family unit
6. Crossing Biblical boundaries of behavior (versus sexual purity and personal ownership)
7. Separation from the Church

But when it’s your friends, your faith, your community, it’s not so obvious. For several years, roughly two dozen people, all younger than thirty, had been living together in Kansas City, Missouri, and following the leadership of Tyler Deaton, one of our classmates from Southwestern University in Texas. In the summer of 2012, Tyler had married Bethany; by the fall, she was dead. What started as a dorm-room prayer group had devolved into something much darker.

You can find many different definitions of “cult” out there; obviously “Crossing Biblical boundaries,” does not apply so much to political ideologies.

Reminder: some people actually think this way

Personally, I’d say that among the critical defining characteristics of cults:

  1. Cults teach people that their self-worth (the salvation of their souls, their essential goodness, etc.,) is dependent on adherence to the cult’s teachings
  2. They use of social ostracism to punish even slight deviation from a very rigid set of beliefs.
  3. They isolate their members from everyone outside the cult.

People who have been convinced to cut off contact with friends and family end up far more vulnerable to ostracism by the cult because they now have nowhere left to go nor anyone to help them if they leave.

If you were a real SJW, you’d pay $35 for this sweatshirt

Note, though, that there is no particular thing cultists need to believe, besides in the absoluteness of the cult. Memetically speaking, cults typically do not generate their own ideologies, but rather are metastisized versions of regular ones. Cults work, in part, because the people in them already believe in the importance of the basic ideas the cults are based on–there wouldn’t be much point in joining a cult you didn’t believe in.

Christian cults therefore draw in people who already believe in Christianity; New-Agey cults draw in people who believe in New-Agey sorts of things; Islamic cults draw in people who believe in Islam. This pre-existing belief primes people to believe the cult’s message, and also makes it hard to distinguish between the cult and regular, non-cultish believers of the same memeplex. The cult essentially hides behind the legitimacy of regular believers while simultaneously attacking them for being insufficiently rigorous in their beliefs.

Let’s take Marie Shear’s oft-repeated adage, “Feminism is the radical notion that women are people.

Pretty much everyone agrees that women are people. I wager that even under the most female-oppressive regimes on Earth, the vast majority of people agree that women are “people,” not unicorns, glorified fungi, or inanimate objects. Talk to someone from Saudi Arabia, and they’ll tell you that their country is great for women, because they protect women from rape and sexual objectification.

(I have actually read an academic article arguing that female genital mutilation can be seen as pro-women in certain contexts.)

The quote’s appeal is two-fold: first, it implies that “feminism” is a mainstream belief because everyone who believes that women are people are feminists, and second, it implies that anyone who doesn’t identify as a feminist doesn’t believe that women are people. All sensible, right-thinking people, therefore, are clearly feminists–and feminists are sensible, right-thinking people.

In reality, though, we know that this is not a useful definition of feminism.

Scott Alexander of Slate Star Codex has helped popularize Nicholas Shackel’s phrase “Motte and Bailey doctrine” to refer to the practice of using an easily defended but not very useful (to the feminist) rhetorical position, eg, “Women are people” to protect a large swathe of much harder to defend but more useful positions, like “abortion should always be legal,” or “college campuses aren’t doing enough to prosecute rape.”

A motte-and-bailey is a kind of Medieval fortress in which an earthenwork tower (the motte) is used to defend a large field with a wall around it. The field is difficult to defend, but a good place for farming; the hill is easy to defend, but bad for farming.

Cults use this same technique to portray their beliefs as reasonable–things all good members of members of Group X believe, and aren’t you a good member of Group X?–while hiding their unreasonable beliefs and the harm they do to their members.

 

IV. You have probably already figured out that I think modern Social Justice Warrior ideology is effectively a cult.

Now, there are some folks around these parts who see any liberalism as dangerous or inevitably leading in a bad direction. I tend to see both “liberalism” and “conservatism” personality types, heavily influenced by genetics, independent of the particular politics of the day. A functional society benefits from the strengths of both types, so long as everyone is behaving themselves and not behaving like cult members out to crush any and all deviation from their particular version of the One True Truth.

In his post titled “Untitled,” Scott Alexander discusses feminists’ reaction to a comment by quantum computing genius Scott Aaronson. We’ll start with an excerpt from Aaronson’s original comment:

I check Feministing, and even radfem blogs like “I Blame the Patriarchy.” And yes, I’ve read many studies and task force reports about gender bias, and about the “privilege” and “entitlement” of the nerdy males that’s keeping women away from science. …

I spent my formative years—basically, from the age of 12 until my mid-20s—feeling not “entitled,” not “privileged,” but terrified. I was terrified that one of my female classmates would somehow find out that I sexually desired her, and that the instant she did, I would be scorned, laughed at, called a creep and a weirdo, maybe even expelled from school or sent to prison. You can call that my personal psychological problem if you want, but it was strongly reinforced by everything I picked up from my environment: to take one example, the sexual-assault prevention workshops we had to attend regularly as undergrads, with their endless lists of all the forms of human interaction that “might be” sexual harassment or assault, and their refusal, ever, to specify anything that definitely wouldn’t be sexual harassment or assault. I left each of those workshops with enough fresh paranoia and self-hatred to last me through another year. …

I scoured the feminist literature for any statement to the effect that my fears were as silly as I hoped they were. … I found reams of text about how even the most ordinary male/female interactions are filled with “microaggressions,” and how even the most “enlightened” males—especially the most “enlightened” males, in fact—are filled with hidden entitlement and privilege and a propensity to sexual violence that could burst forth at any moment.

Because of my fears—my fears of being “outed” as a nerdy heterosexual male, and therefore as a potential creep or sex criminal—I had constant suicidal thoughts. …

At one point, I actually begged a psychiatrist to prescribe drugs that would chemically castrate me (I had researched which ones), because a life of mathematical asceticism was the only future that I could imagine for myself. The psychiatrist refused…

To repeat my comment from the beginning of this post, if anything in this excerpt sounds like your real life, please get help immediately. THIS IS NOT EMOTIONALLY HEALTHY OR NORMAL.

People who are not familiar with modern feminism (this includes many of my liberal friends, who are too busy with jobs, kids, friends, etc., to keep up with the Outrage du Jour,) might feel tempted to write off Aaronson’s experience as just one weird guy’s absurd, abnormal reaction–surely normal people don’t become suicidal or try to castrate themselves after reading about microaggressions. After all, feminism is just the idea that women are people, right? Surely feminists, being reasonable people, reacted to Aaronson with the explanations he’d been looking for (or at least links to them) and some compassion for his suicidal state.

Alexander quotes famous feminist Amanda Marcotte’s response:

[Aaronson’s post] is the whole “how can men be oppressed when I don’t get to have sex with all the hot women that I want without having to work for it?” whine, one that, amongst other things, starts on the assumption that women do not suffer things like social anxiety or rejection…It was just a yalp of entitlement combined with an aggressive unwillingness to accept that women are human beings just like men. [He is saying that] “having to explain my suffering to women when they should already be there, mopping my brow and offering me beers and blow jobs, is so tiresome…I was too busy JAQ-ing off, throwing tantrums, and making sure the chip on my shoulder was felt by everyone in the room to be bothered to do something like listen.” Women are failing him by not showing up naked in his bed, unbidden. Because bitches, yo.

The eternal struggle of the sexist: Objective reality suggests that women are people, but the heart wants to believe they are a robot army put here for sexual service and housework.

Alexander notes, “Anyway, Marcotte was bad enough, given that she runs one of the most-read feminist blogs on the Internet. But much of the rest of the feminist “discussion” on Tumblr, Twitter, and the like was if anything even worse,” then discusses an article by Laurie Penny in New Statesman, called “On Nerd Entitlement: White Male Nerds Need To Recognize That Other People Had Traumatic Upbringings Too And That’s Different From Structural Oppression”:

Feminism is not to blame for making life hell for “shy, nerdy men”. It is a real shame that Aaronson picked up Andrea Dworkin rather than any of the many feminist theorists and writers who manage to combine raw rage with refusal to resort to sexual shame as an instructive tool. Weaponised shame – male, female or other – has no place in any feminism I subscribe to.

Alexander responds:

I live in a world where feminists throwing weaponized shame at nerds is an obvious and inescapable part of daily life. Whether we’re “mouth-breathers”, “pimpled”, “scrawny”, “blubbery”, “sperglord”, “neckbeard”, “virgins”, “living in our parents’ basements”, “man-children” or whatever the insult du jour is, it’s always, always, ALWAYS a self-identified feminist saying it. Sometimes they say it obliquely, referring to a subgroup like “bronies” or “atheists” or “fedoras” while making sure everyone else in nerddom knows it’s about them too. …

But it’s not just that. Try to look up something on Iron Man, and you get an article on Iron Man-Child and how “the white maleness of geek culture” proves they are “the most useless and deficient individuals in society, precisely because they have such a delusional sense of their own importance and entitlements.”…

Let’s recap, because this has gotten a little long. Aaronson states that he is “97%” on board with feminism, and explains that his 3% reservation is due to feminism making him feel suicidal for the sin of finding women attractive. Feminists respond with incredible cruelty. One feminist claims that in her universe, feminists aren’t cruel. Alexander responds, with evidence, that feminists are constantly cruel, at least toward people like him and Aaronson.

Ms. Penny, I’m pretty sure gaslighting and lying are also signs of being in a cult.

Just how bad is the left? And are they actually any worse than the right? Perhaps both sides just have their bad apples…

Trump supporter beaten by protestors
protester beaten with hammer by Black Lives Matter protesters
Trump supporter attacked by protesters

Ah, those happy college days!

And let’s not forget the recent violent riots at Berkley, which according to CNN caused $100,000 in damages, (mostly to innocent nearby businesses like refugee-supporting Starbucks,) nor the recent incident at Middlebury, in which a mob of students attempted to shut down a speech by Charles Murray and violently assaulted a professor, who ended up in the hospital:

The more exclusive the university, the richer and more liberal the students. The less exclusive, the poorer and more conservative. Ironically, it’s these elite students (who benefit most from “privilege”) who are violently opposing speakers in the name of “equality,” not conservatives at little podunk-Us.

Here’s an excerpt from Help-giving and moral courage on the Internet, by Suna P. Kinnunen1, Marjaana Lindeman2, Markku Verkasalo3:

(In other words, folks like Amanda Marcotte and the instigators of online Twitter mobs are probably sociopaths. The internet has created an environment where sociopathic behavior can thrive under the guise of “morally courageous action”)

So, to answer our question… No.

 

V. Here’s some more cultish material from the SJWs:

“Everybody to the right of us is literally Hitler.”

Dozens of media outlets all using the exact same language:

Meanwhile, one of the most prestigious newspapers in the country would like you to know that Super Mario Run is sexist and bad for children.

Yeah, there’s nothing at all creepy or harmful about preventing your children from consuming completely innocuous children’s media, cutting them off from the common cultural knowledge of their peer group.

Oh, and by the way, 1985 wasn’t some Dark Age of sexism–we are talking about the era of Great Britain’s first female Prime Minister, after all.

Meanwhile, from the “bodypositivists,” “we don’t understand how attraction works”:

Meanwhile, Ivy League University Penn is apparently a hotbed of racism:

 

 

 

 

 

 

 

 

 

 

 

 

 

And for students whose professors are insufficiently racist, SJWs have put together a handy guide to making family gatherings as unplesant as possible:

 

 

 

 

 

 

 

 

 

 

 

 

 

VI. Let’s have some conclusions.

Regardless of what you think of leftists in general–and I know many leftists who are basically good-hearted, well-intentioned people–the extreme left, born of academia and particularly active on the internet, works like a cult.

This is a difficult position to explain to someone who has not experienced it personally, or seen a loved one affected by it. During the long process by which this blog came to exist, I struggled to reconcile my own morality–my sense of myself as a “good person”–with the statistical data I was reading. How could a good person believe in statistical differences between groups in criminal offending rates, or measured IQ scores? Did merely believing such a thing make me a bad person?

I tended to keep such ideas to myself; far more innocuous statements in conversation with friends and acquaintances were often responded to with anger, threats, or explicit shunning. I lost most of my college-friends due to shunning, and I’ve had it far better than some.

Since abandoning my identity as a leftist, I’ve also abandoned the idea that my morality is based in believing the correct things. If tomorrow I discovered that there are no group-level differences in IQ or criminal behavior, this would change nothing about how I see myself. (In fact, I’d be perfectly pleased by such a discovery.) Rather, I see my morality in how I treat those around me–family, friends, random strangers I meet in everyday life.

When ideas spread because they are true or useful, they make life better. The Germ Theory of Disease has saved billions of lives. Belief in Santa Claus makes children happy, even if he isn’t real.

But sometimes ideas spread even though they fundamentally lack utility. The classic example of this is the chain letter, which people spread because it tells them to, even though it contains nothing of worth. The modern version of the chain letter are Facebook Memes that say things like, “99% of people don’t love Jesus enough to repost this meme” or “If you really love your relative with cancer, you’ll repost this meme,” or “90% of people can’t answer this simple math problem!” It’s easy to see how #activism slides into pure meme re-posting.

These sorts of memes are annoying but fairly harmless. It’s when memes mutate into ideologies that judge the essential goodness of their believers on their willingness to devote their lives to spreading the meme that they become dangerous. You end up with purity spirals that end in martyrdom–self-sacrifice for the spread of the meme. The spread of such ideas through society can be see, quite reasonably, as cancerous.

One final excerpt, from the LA Times:

Easy Nofemela remembers the evening Amy Biehl died. … a mob of angry young men was looking for symbols of white rule to destroy.

Then the men spotted Biehl, blond and blue-eyed, as she drove through the township in her yellow Mazda.

“Rocks were being thrown at Amy’s car. She got out and ran, and she was stabbed right over there,” Nofemela says, pointing to a patch of grass next to a service station, now planted with a small cross.

Nofemela remembers, 15 years later, because he was part of the mob that killed Amy Biehl.

What he didn’t know then was that Biehl was hardly a symbol of apartheid. She was a Fulbright scholar studying the lives of women in South Africa, a 26-year-old Stanford graduate with a plane ticket for home the next day, from an airport 10 minutes away. …

Today, Nofemela, a compact 37-year-old with a shaved head and a quick wit, is the father of a young girl. And, in an improbable tale of forgiveness and redemption, he and Ntobeko Peni, another of the men convicted of the murder, now work for the charity Biehl’s parents founded here after she was killed. …

An engaging woman of 65 with a blond bob and a warm smile, she has grown exceptionally close to her daughter’s killers. “Easy and Ntobeko are fascinating and I really do love them,” she says. “They have given me so much.”

Linda Biehl and her late husband, Peter, launched the Amy Biehl Foundation in 1994 with donations that arrived, unsolicited, from strangers moved by the news of their daughter’s death. Today, it runs after-school programs for youngsters in Guguletu and other townships and squatter camps that took root during the apartheid era on the Cape flats, about 10 miles east of Cape Town.

Guys, if anyone ever murders me, I encourage you to murder them back.

The Cathedral Reiterates Itself, Round-up #17

I mean, really, I don't know how someone posted this with a straight face.
“Post-election Self-care with Food and Play [doh].”  I don’t know how someone posted this with a straight face.
This article was going to be about all of the college students weeping, coloring, and playing with play-doh in the wake of the election, but then I found Dean Faust basically reiterating the whole Cathedral ideology and decided that would be much more interesting.

After all, while the whole infantile thing is interesting in a train wreck kind of way, I extend students a certain leeway to be dumb. They’re barely out of highschool, enclosed in an ideological bubble, and just starting to get their bearings in this world. I, too, said (did, believed) a lot of dumb things at that stage, and I’m glad most of my friends and family just ignored it.

But I expect a lot more of fully-grown adults who’ve been out of college for many years and ought to know better.

Since the election, colleges from Harvard to Vanderbilt have publicly stated their intention to protect students who are living illegally in the US:

Cornell students hold "Cry-in" source http://www.thecornellreview.org/breaking-cornell-students-cry-didnt-get-way/
Cornell students hold “Cry-In” source

In one such letter, Princeton University President Christopher L. Eisgruber said the university would protect its undocumented immigrant students “to the maximum extent that the law allows …. For example, we do not disclose private information about our students, faculty or staff to law enforcement officers unless we are presented with a subpoena or comparably binding requirement.” …

Reed President John R. Kroger wrote, “Reed will not assist Immigration and Customs Enforcement in the investigation of the immigration status of our students, staff or faculty absent a direct court order,” while Wesleyan University President Michael S. Roth wrote that the institution “will not voluntarily assist in any efforts by the federal government to deport our students, faculty or staff solely because of their citizenship status.”

Similarly, Portland State University President Wim Wiewel wrote that the university “will not facilitate or consent to immigration enforcement activities on our campus unless legally compelled to do so or in the event of clear exigent circumstances such as an imminent risk to the health or safety of others” and that it “will not share confidential student information, such as immigration status, with the federal government unless required by court order.” …

At Vanderbilt University, the student government on Wednesday voted 26 to one, with one abstention, in favor of a resolution calling on the university to become a sanctuary campus. The day before, Chancellor Nicholas S. Zeppos had issued a letter addressing the sanctuary campus call.

“We do not have the option of refusing to follow the law, but I want to emphasize that we are not a law enforcement agency. [bold mine] We are a university,” Zeppos wrote. “We are served by Vanderbilt University Police Department, and no VUPD officer is permitted to undertake an inquiry into the citizenship or immigration status of our students or others on our campus. We do not routinely release to the public or to public officials any citizenship or immigration information that may be in our possession, unless compelled to do so by law.”

I don't know which college this is from, but does it even matter?
I don’t know which college this is from, but does it even matter?

I’d be more sympathetic to this position if these same universities weren’t simultaneously prosecuting criminal charges against accused students accused of rape. If universities aren’t law enforcement agencies, then young women who bring rape charges against their classmates should be politely told that they need to take the matter up with the police, not the university.

For that matter, my local HOA feels compelled to enforce city parking regulations even though they are not the police. People pick and chose the laws they want to enforce.

If a university knew one of their students had committed murder or mugged people, the university would recognize these as crimes and turn the student over to the police. But universities that know some of their students are living illegally in the US are publicly stating that they have no intention of reporting their crimes.

Meanwhile, President Faust of Harvard University has something to say:

Since we last met, the United States has chosen a new president. A number of the views articulated and policies proposed in the course of the campaign and the ensuing weeks pose significant challenges for Harvard and its most deeply held commitments.

Of course Faust does not consider the idea that some members of the Harvard community might agree with Trump, nor does she articulate what exactly Harvard’s commitments are, if not to the education and well-being of Americans?

At the same time, eruptions of frightening expressions of hatred, bias, and violence have targeted members of our own community as well as thousands more across the country.

Oh, like when a Somali “refugee” ran over people with his car and then went on a machete-chopping rampage against his classmates at Ohio State University? That kind of hatred and violence?

Which is not the first time a Somali went rogue with a machete, by the way:

But Monday’s incident is just the latest in a string of incidents in which some migrants in the community went rogue and unleashed violent attacks and even planned terrorist plots.

Back in Feburary, a Middle-Eastern restaurant in Columbus was the scene of a frightening machete attack that left four people wounded and the attacker killed.

Nazareth Restaurant and Deli owner Hani Baransi told Foxnews.com in May that he thought he and his establishment were targeted by a Muslim man with a Somali background because he was from Israel and adorned his establishment with the Jewish State’s flag.

Or are we talking about incidents like the Muslim woman who later admitted that she completely lied about being attacked by Trump supporters?

UPDATE, 10 November, 5.22pm — A Louisana college student admitted she made up reports of being attacked by two men, one she said was wearing a Donald Trump hat.

The Lafayette Police department say they are no longer investigating her claims. The University of Louisiana would not disclose whether they were taking disciplinary action against the student, citing federal law prohibition.

It’s bad enough when students lie, but small children who still use play-doh and coloring books can’t be expected to have fully developed moral compasses. Dean Faust, however, is presumably an adult, and should therefore feel some sense of shame at spreading deception.

I want to say a few words today about how the University is responding to these new realities and to reaffirm our essential values and responsibilities as an academic institution in these unsettling times. I have distributed two messages—on November 15 and 28 [both appear below]—designed to begin to address some of these questions. The most recent message considered the possibility of more aggressive enforcement of federal immigration laws and detailed the heightened support and protection we are offering students, faculty and staff. I urge you to read those communications if you have not already. As an early and fervent public supporter of the DREAM Act, I feel particular concern about our undocumented students and as an update to my letter last week, I want to report that I have been in contact over the past few days with legal advisors, with members of Congress and individuals in the Executive Branch on behalf of these vulnerable members of our community. Our support for them is strong and unequivocal.

At no point does Faust mention responsibilities or concerns for students who have, you know, bothered to actually follow the laws of their host country, or actual American students who might have gotten a place at Harvard had they not accepted illegal aliens instead.

Does Harvard feel any responsibility at all toward the country it is actually located in?

Faust continues:

Other measures and policies under discussion concern us as well. The resources provided for research through agencies like NIH [the National Institutes of Health] and NSF [the National Science Foundation] are critical to Harvard. Last year, we received $597 million in federal funding for research. We will be very focused on making the case for continuing and indeed increasing resources for research with those likely to influence policy in Washington.

Hey, Faust, maybe you should go begging for money to the countries your students are actually from, rather than the government whose laws you are openly flouting? Why should taxpayers in Kentucky send money to a school that will hand it over to citizens of a foreign nation?

Now, you might be thinking, hey, anyone who can get into Harvard is probably a smart person who can contribute to the US by curing cancer, inventing quantum computers, or something else worthwhile. This is probably true. These Harvard students are most likely upstanding folks who forgot to fill out all of their annoying immigration paperwork rather than devious criminals sneaking across the border to sell heroin.

These students, who have access to all of Harvard’s considerable clout and legal expertise, will in all likelihood get their paperwork sorted out and be allowed to stay. They are neither the primary targets of Americans’ ire against illegal immigrants nor likely suffer greatly as a result. (And if they aren’t allowed to stay, they will still likely succeed back in their home countries, because these are extremely bright, motivated, hard-working people.)

But back to Faust:

We are committed to attracting the most talented students and faculty from across the world. This means that immigration policies have a direct effect on our fundamental purposes, and we will work to ensure that Harvard remains an attractive—and available—destination for scholars near and far.

As additional policy proposals emerge relevant to Harvard’s research and teaching mission, we will be engaged in representing the interests of the University and the members of its community.

Note “from across the world,” not “from the US.” Harvard’s “fundamental purposes” have nothing to do, in Faust’s equation, with making Harvard attractive and available to Americans, the same people whose tax dollars she wants to support the university! Harvard is a global institution with global interests, but it only seems to want money from American taxpayers.

An early twentieth-century civil rights activist named Nannie Helen Burroughs once remarked that education is “democracy’s life insurance.” … I would like us to think in these times about our responsibilities as a university to serve democracy by striving to be a kind of life insurance. There is of course the sense that I think Burroughs meant—by educating students with critical minds, discerning judgment, broad understanding, and respect for their fellow citizens and for the rule of law.

But our responsibility is not just for the students we send into the world.

Ah, but Dean Faust, you must realize that “the world” is not a democracy. It is not even a country. It is many countries, some democracies, others not. Your students cannot support a system that does not exist in the place they are going.

I would say that Faust is simply confused–she does not realize that there is a difference between “America” and “the world”–except that I do not believe this at all. I think Dean Faust is being completely honest with us: Harvard’s purpose is not to educate Americans or support America, but to look out for Harvard, to grow Harvard’s brand by attracting future global elites and use them to spread Harvard’s ideology to the rest of the globe.

Veritas is our motto, yet we find ourselves in a time where truth and facts seem hardly to matter. We must uphold and make the case for the commitment to reason, truth and the power of knowledge. We must be unwavering in the rigor with which we pursue new insights and test our hypotheses, and we must be open to the kind of debate, difference and variety of viewpoints that can change and strengthen ideas.

Trump supporter beaten by protestors
Trump supporter beaten by protestors–is the kind of escalating violence Faust is worried about?

To create a community in which individuals dare to debate and disagree we must also build an environment of belonging and mutual respect. As a time when we read about—indeed witness—escalating incidents of hatred and violence—ethnic, religious, racial and political—we need to insist on a different way of being together.

 

picture-30Faust shows no awareness of or sensitivities to the problems of people who aren’t privileged members of one of the world’s most elite universities. No awareness of rising death rates for white Americans, declining wages, or the ravages of the heroin epidemic. She knows nothing about communities ravaged by crime or American workers laid off en mass in favor of foreign replacements.

More now than ever, we must advance our aspiration to be a place where every member of our community, regardless of race, gender, disability, religion, or sexual orientation, can thrive by having the full opportunity to engage in all that Harvard offers.

(But not belief or ideology. Certainly Harvard should not be a safe place for the 50% of the country that supports Trump.)

"Enriched"
Concert-goers “enriched” by Harvard’s ideology

These efforts take on a deeper significance for those members of our community who have been specially burdened by the troubling rhetoric and events of recent months—Muslims, immigrants, ethnic minorities among them. We must live our values and demonstrate what it means to be a community enriched not embattled by difference and diversity.

1389280741492When I visited South Africa in 2009, I was struck by how everyone I met in that fledgling democracy felt a kind of urgency about the nation’s future trajectory as well as a sense that what each individual did had direct implications not just for its success but for its very survival. Nothing seemed assured. In contrast, I thought to myself, we Americans seemed to take our government and political order for granted. This is a time of profound change in America, a time when we are called on to abandon such complacency. I have enormous faith in all of you and in Harvard as an institution to rise to that challenge.

Clearly there are many valuable lessons we can learn from South Africa, a nation where students literally set their universities on fire and government leaders sing about genocide:

Then again, maybe that is the idea.

Cathedral Round-Up #14: The Business of being Harvard

Harvard has an endowment of $37.6 billion.

Yale’s is $25.6 billion.

Princeton’s is $22.7 billion.

Stanford’s is $22.2 billion.

For comparison, the GDP of the entire country of Serbia is about $37 billion per year, and the Apollo Space program spent only $2.18 billion (inflation adjusted) on the flight that landed Neil Armstrong and Buzz Aldrin on the moon.

How did these colleges get so rich? Mostly through investment. According to Wikipedia:

Harvard University‘s endowment (valued at $37.6 billion as of 2015)[1] is the largest academic endowment in the world.[2] Along with Harvard’s pension assets, working capital, and non-cash gifts, it is managed by Harvard Management Company, Inc. (HMC), a Harvard-owned investment management company.[3] …

HMC employs financial professionals to manage the approximately 12,000 funds that constitute the endowment. The company directly manages about one third of the total endowment portfolio while working closely with the external companies that manage the rest.[4]

Jack Meyer managed HMC from 1990 to September 30, 2005, beginning with an endowment worth $4.8 billion and ending with a value of $25.9 billion (including new contributions). During the last decade of his tenure, the endowment earned an annualized return of 15.9%.[5]

The university hired Mohamed El-Erian to succeed Meyer as HMC’s next president and CEO. … He announced his leaving September 12, 2007 to return to PIMCO after guiding the endowment to a one-year return of 23%.[7]

From the Atlantic
From the Atlantic, “Is Harvard so rich that it should be literally illegal?

But these colleges aren’t just rich. Harvard is a brand–a famous brand.

The big-name colleges are famous for their alumni, the wealthy people whose donations to their alma maters go back into their voluminous coffers, to be invested in the stock market and pay HMC’s multi-million dollar salaries:

  • Jane L. Mendillo, president and CEO: $9.6 million ($4.8 million)
  • Stephen Blyth, head of public markets: $11.5 million ($5.3 million)
  • Alvaro Aguirre-Simunovic, natural-resources portfolio manager: $9.6 million ($6.6 million)
  • Andrew G. Wiltshire, head of alternative assets: $8.5 million ($7.9 million)
  • Daniel Cummings, real-estate portfolio manager: $5.4 million ($4.2 million)
  • Marco Barrozo, fixed-income portfolio manager: $4.8 million

Numbers for fiscal year 2013; numbers in ( ) for 2012.

All this, and colleges are still taxed as non-profits.

Getting the right students, then, is critical. What interest has Harvard (or Stanford, Yale, or Princeton, for that matter) in accepting ordinary, hard-working Americans–even exceptionally intelligent ones–who will not become rich or famous? Harvard wants future Kennedies, Bushes, Obamas and Paulsons (John A. Paulson, founder of Paulson and Co., recently gave Harvard $400 million.) Best case scenario, their students absorb Harvard’s particular brand of secular Puritanism, furthering its spread. Worst case scenario, they get a Scalia, who doesn’t share their values but still increases the value of their brand.

(Okay, the actual worst-case scenario is a Nixon, who studied at podunk Whittier College, CA, and thus didn’t help their brand at all. I’m sure you’re all familiar with how the Cathedral treated Nixon.)

People discuss Affirmative Action as though universities had some sort of obligation to–or interest in–providing education for the good of the general populace. The point of the university, though, is to make money and promote the university’s brand. Low-class universities do this via sports, pumping billions into their football programs. High-class universities do this by attaching themselves to future leaders, like Harvard graduates Sebastian Pinera, President of Chile (2010,) Colombian President Alvaro Uribe, Pakistani PM Benazir Bhutto, three Mexican presidents, Peruvian President Alejandro Toledo, Tanzanian PM Frederick Sumaye, etc. According to Foreign Policy Journal:

From 1945 through early 2010, 71 heads of state and government from 41 countries have attended, or earned degrees, or held a variety of special scholarships and fellowships at Harvard or Oxford. …

In the second half of the 20th century, Harvard educated more than 11 percent of the top national American political elite, compared to Yale’s less than seven percent.  One Harvard program alone, the Law School, produced 37 national leaders, in contrast with the 38 who graduated from all of Yale’s colleges combined (author and M. A. Simon The Social Science Journal, 2007).

and according to the Washington Times:

The University of Chicago trained the now-famous “Chicago Boys,” a group a Chilean economists who went on to greatly influence that country’s monetary policy. …

The State Department and private groups keep running lists of foreign dignitaries who studied at American schools of higher education, a list that includes a king in Jordan, a crown prince in Norway and a crown princess in Japan. In some countries, the links can be extensive. When Indonesian President Susilo Bambang Yudhoyono, who got a master’s degree at Missouri’s Webster University, convenes his Cabinet, the group includes alumni of the University of California, Berkeley (defense minister), American University (justice minister), the Wharton School of Business at the University of Pennsylvania (finance minister), UC-Davis (trade minister) and the University of Colorado School of Mines (energy minister). …

In the 2010-11 school year, the number of foreign students in U.S. schools shot up to 723,277, an increase of 5 percent from the previous year, Institute of International Education reported. It has increased each of the past five years, and has risen 32 percent over the past decade. …

Chinese students accounted for much of the recent growth, with the total number from the burgeoning Asian power increasing by 23 percent overall and by 43 percent at the undergraduate level.

In the 2010-11 school year, 157,558 Chinese were studying at American schools, far more than from the No. 2 country, India, which had 103,895. Other nations with rocky relationships with the U.S. — Russia, Pakistan and Afghanistan, among others — also have sent their young people to the U.S.

Even if the most powerful guy in Jordan or the Philippines is an idiot (and I’m not saying he is–I’m drawing countries out of a hat,) it’s still more in Harvard’s interest to say he went to Harvard than some random American of equal IQ. The same is true at home: it’s more important for the most powerful black guy in the country to have gone to Harvard than for the second-most powerful white guy. The big universities of course want smart people, but they want powerful people even more.

In 2015, seven students–Fernando Rojas, Munira Khalif, Stefan Stoykov, Victor Agbafe, Pooja Chandrashekar, Harold Ekeh, and Alexander Roman–got into all eight Ivy League colleges. These students have one thing in common: they’re all immigrants.

(Since the Daily Mail is written by idiots, the writer didn’t realize that MIT is actually more prestigious than most of the Ivies.)

Kwasi Enin, another immigrant, was accepted into all eight Ivies in 2014 with a 2250 on his SAT (you can also read his essay here,) which is equivalent to a 1490 on the old, 1600-max score SAT. For comparison’s sake, if I had scored a 1490 on my SAT, my parents would have demanded to know what went wrong during the test.

Kwasi has teemed up at Yale with Shaan Patel, another immigrant and member of one of India’s upper castes, to help highschool students do SAT prep/apply for college. (Step one: Don’t be an American.)

To be fair, the immigrants likely have one thing in their favor independent of Harvard’s preferences: many of them grew up in poorer neighborhoods, unable to buy their way into the “good” school districts, where it was easier to out-shine their less-intelligent peers. While Americans labor under the illusion that schools make a significant difference in how smart students are, immigrants tend to believe that your parents making you study makes you smart.

But keep in mind that every year, Harvard rejects students with perfect SAT. The chances of getting into all 8 Ivy League schools is astronomically low; the chances that all 8 students who did so happen to also be immigrants/the children of immigrants is even lower, unless the Ivies are specifically selecting for them–and many of these immigrants are then used to fill the universities’ Affirmative Action quotas, because it is easier to find high-scoring Nigerians, Kenyans and upper-caste Indians than high-scoring African Americans.

In short: Universities want Affirmative Action because it benefits their bottom lines.