Princeton University [has] a new public-art project that confronts the school’s participation in the nation’s early sins. On Monday, the university unveiled Impressions of Liberty, by the African American artist Titus Kaphar. The sculpture is the conceptual core of a campus-wide initiative that begins this fall and aims to reconcile the university’s ties to slavery. The Princeton and Slavery Project’s website has released hundreds of articles and primary documents about slavery and racism at Princeton…
I’m old enough to remember when George Washington was admired for freeing all of his slaves in an era when most people took slavery for granted. Today he is castigated for not having sprung from the womb with a fully modern set of moral opinions.
Impressions of Liberty is Kaphar’s portrait of Samuel Finley–fifth president and one of the original trustees of Princeton (1761-1766)–interwoven with photographs of black actors in historical dress etched in glass.
For generations, slave-owning Christians—including Princeton’s founders—used religious ideas to justify a horrific national practice, [Kaphar] noted; Finley is holding a bible in Impressions of Liberty.
Note the framing: yes, Christians used religion to justify owning slaves. So did Muslims, Jews, Hindus, Buddhists, pagans, and atheists. There’s nothing unique about Christians and slavery aside from the fact that Finley was Christian. No mention is made of pagan Africans who captured and sold each other into slavery, nor of Muslims who raided Africa and Europe in search of slaves. There were Jewish slave merchants and Confederates, as well, for slavery was a near-universal practice justified by people all over the world prior to its abolition by whites in the 1800s. The article mentions none of that; only Christians are singled out for criticism.
The article doesn’t say how much Princeton paid for the sculpture it commissioned to castigate the memory of one of its founders. The work currently stands outside MacLean House, but will soon be moved indoors, to Princeton’s permanent art collection. MacLean House–completed in 1756–is a national landmark that was home to Princeton’s first presidents, including Samuel Finley. It also housed George Washington during the Battle of Princeton.
According to the article:
On the one hand, according to records, Princeton was a bastion of liberty, educating numerous Revolutionary War leaders and in 1783 hosting the Continental Congress… At the same time, Sandweiss found that the institution’s first nine presidents all owned slaves at some point, as did the school’s early trustees. She also discovered that the school enrolled a significant number of anti-abolitionist, Southern students during its early years; an alumni delivered a pro-slavery address at the school’s 1850 commencement ceremony. …
Princeton’s racist history enabled it to provide social and political benefits for alumni—an advantage that students will continue to enjoy well into the future.
While I happen to think that universities have it much too good these days and deserve to be taken down a notch, I find this claim extremely dubious. Harvard and Yale are located in staunchly abolitionist New England and had very few ties to slavery, (Mr. Yale apparently knew a guy who had slaves, and Harvard Law School received some money from a guy who had slaves,) yet these schools are arguably even wealthier and more powerful than closer-to-the-South and more-tied-to-slavery Princeton. Stanford was founded after slavery was outlawed, and yet its students enjoy social and political benefits on par with Princeton’s.
We could argue that the entire area of the Confederacy reaped the economic benefits of slavery, yet today this region is much poorer than the Free States of the North. There isn’t just no correlation between slavery, wealth, and power–there’s actually a negative correlation. Slavery, if it has any effect at all, makes a region poorer and weaker.
… Princeton University is spreading the mission across various pieces of art through a show this fall entitled “Making History Visible: Of American Myths And National Heroes.” At the exhibit’s entrance, viewers begin with Kaphar’s pieceMonumental Inversion: George Washington—a sculpture of the leader astride his horse, made out of wood, blown glass, and steel. The sculpture depicts the former president’s dueling nature: He’s glorified within a great American equestrian monument but he’s also sitting astride a charred cavity, surrounded by glass on the ground. In juxtaposing Kaphar’s artwork and a George Washington plaster bust, “Making History Visible” forces visitors, hopefully, to see and feel the contradiction in colonial leaders who sought freedom from tyranny but did not extend that ideal to slaves.
I repeat: George Washington freed all of his slaves.
We might question the point of all this. Kaphar is free to make his art, of course. His paintings display quite excellent technical skill, I admit. But why do we, as a society, feel the need to commission and display attacks on our founders? Princeton’s students could just as happily go to class each day without looking at images of Finley’s slaves; unlike Washington, Finley isn’t famous and most students were probably blissfully unaware of his slaveholding until someone decided to stick a sculpture dedicated to it on the lawn.
How do Princeton’s black students feel after walking past a sculpture depicting slaves? Uplifted? Happy? Ready to go to class and concentrate on their lectures? I doubt it. Art may be “powerful” or “open dialogues,” but no one seems to feel better after viewing such pieces.
No, I don’t see how this selective dwelling on the past improves anything.
A world in which images of your founders and heroes are defaced, their corpses judged and rusty nails are driven into their portraits: it’s like a cruel dystopia, Lewis’s That Hideous Strength or 1984. According to Wikipedia:
During and after the October Revolution, widespread destruction of religious and secular imagery took place, as well as the destruction of imagery related to the Imperial family. The Revolution was accompanied by destruction of monuments of past tsars, as well as the destruction of imperial eagles at various locations throughout Russia. According to Christopher Wharton, “In front of a Moscow cathedral, crowds cheered as the enormous statue of Tsar Alexander III was bound with ropes and gradually beaten to the ground. After a considerable amount of time, the statue was decapitated and its remaining parts were broken into rubble”.
You know, they tell us, “No one is attacking George Washington; that’s just a crazy right-wing conspiracy theory,” and then they go and do it.
Incidentally, Georgetown, according to the article, “announced last year that it would grant admissions preference to descendants of slaves whose sale it profited from in the early 1800s.” How do you qualify for that? Do you have to prove that you’re descended from the specific slaves involved, or can you be descended from any American slaves? Because I had ancestors who were enslaved, too, and I’d like to get in on this racket.
In the end, the article answers its titular question:
When Impressions of Liberty is removed from Maclean House in December and enters Princeton’s permanent museum collection, its greatest achievement may lie in the realization that no apology or recompense can ever suffice. …
“No civil-rights project can ever fully redeem anything.”
The legal system was created by and for the ruling class (cishetero white males) in order to keep the rich rich and the poor and oppressed poor and oppressed.
To this end, crimes the poor commit (such as burglary) are heavily penalized, while crimes the rich commit (such as racism or insider trading) are not.
Many of the “crimes” of the oppressed (like rape, assault, mugging, and mass rioting) shouldn’t be considered crimes at all, but are just desperate attempts at survival
The “real crimes” are things like racism, sexism, homophobia, etc., which create the oppressive capitalist society that creates common street crime
When racism sexism, homophobia, etc. are outlawed, then we can create the perfect socialist state which will have no crime.
Creationism is more factually solid than Critical Criminology, but Critical Criminology is taught in real universities alongside real theories about how the world works.
But let’s step back a moment. #1 is at least partially true–the rich do have a disproportionate influence on the legal system and the poor are often at its mercy. Corporations and wealthy individuals do use their money and influence to get legislation written and enforced in ways that benefit themselves.
But which crimes, exactly, are the rich interested in prosecuting? Do they care if a drug addict steals wallets down in the ghetto? They don’t live in the ghetto. They use their money to insulate themselves from violent crime by buying houses in nice, gated neighborhoods with private security forces.
It’s the poor who are the primary victims of crime, and it’s the poor who’d like murderers to be arrested. Only someone who is rich enough not to live with the threat of violent crime could possibly say something as stupendously idiotic and insensitive as “rape and assault aren’t real crimes.”
If critical criminologists are the wealthy, then wouldn’t they, logically, be trying to reshape the legal system to benefit themselves?
Meanwhile, they accuse the wealthy of racism, sexism, homophobia, etc., but these attitudes are actually associated with the poor. Rich whites absolutely pride themselves on being open-minded, tolerant, anti-racist, feminist, etc, and are horrified at all of the racist, sexist, Islamophobic bigotry embodied in low-class Trump voters.
So the crimes these wealthy critical theorists are trying to get outlawed are not things that the rich are doing, but things the rich want the poor to stop doing.
Here I could cite a dozen examples, from Hate Speech laws in Britain being more strongly enforced than rape laws to Hillary Clinton’s “Would bringing down the banks end racism?” speech to Piers Morgan complaining about Islamophobia.
Why are the capitalists so intent on smashing bigotry in all its forms?
Simple: Capitalism wants to make money. Capitalism doesn’t care about oppressing brown people, or women, or gays, or Muslims, or foreigners, or anyone. Capitalism just wants the best possible ratio of worker quality : worker cost. If Mexicans can do the same job as Americans for half the cost, then capitalists want to hire Mexicans and they want Americans to stop trying to pass laws limiting the number of Mexican immigrants who can come work for the capitalists. If Europe is facing a labor crisis because Europeans haven’t made enough new workers to fill the factories and finance the welfare state, then European capitalists must import new workers and they want European workers to stop complaining about the terrorist attacks. Capitalism just wants to hire “the best person for the job” or at least the cheapest person who’ll do an adequate job.
The only odd part is that capitalists are wrapping themselves in the Communist flag while imprisoning people for objecting to the importation of cheap, union-breaking labor. We could accuse them of lying–or gaslighting–except many of them seem to really believe it. Perhaps socialism provides the necessary tool for lying to themselves. “Oh, I am not actually screwing over the poor by advocating on behalf of my own profits.” Most people don’t like to think of themselves as nasty, evil, and self-serving, but they will often project those qualities onto others. (“I’m a nice person, it’s everyone else who’s backstabbing cheaters!”) By casting their enemies (middle and working class white males who don’t want to lose economic security)’s concerns onto the cartoonish figure of the evil capitalist, they simultaneously dismiss those concerns and recast themselves as heroic defenders of the “oppressed.”
Some evolutionary biologists, such as Robert Trivers, have suggested[page needed] that deception plays a significant part in human behavior, and in animal behavior, more generally speaking. One deceives oneself to trust something that is not true as to better convince others of that truth. When a person convinces himself of this untrue thing, they better mask the signs of deception.
This notion is based on the following logic: deception is a fundamental aspect of communication in nature, both between and within species. It has evolved so that one can have an advantage over another. From alarm calls to mimicry, animals use deception to further their survival. Those who are better able to perceive deception are more likely to survive. As a result, self-deception evolved to better mask deception from those who perceive it well, as Trivers puts it: “Hiding the truth from yourself to hide it more deeply from others.” In humans, awareness of the fact that one is acting deceptively often leads to tell-tale signs of deception, such as nostrils flaring, clammy skin, quality and tone of voice, eye movement, or excessive blinking. Therefore, if self-deception enables someone to believe her or his own distortions, they will not present such signs of deception and will therefore appear to be telling the truth.
Evergreen State is the sort of small-potatoes college that I don’t normally focus on in my regular Cathedral Round-Ups. It accepts 98% of applicants— 1,707 out of 1,744 in a recent year–with an average SAT score of 1084. According to Pumpkin Person’s conversion table, this works out to an average student IQ of about 112, too low to benefit from college instruction.
You have probably already heard about the recent protests at Evergreen State, in which students have gone completely insane in response to a professor objecting to segregation. Here is a decent article, though by the time this posts there will probably be a variety of new developments.
The students themselves are morally repugnant, but it is unsurprising that sometimes people say and do stupid things. Like terrorist “incidents,” leftist students turning on their professors and trying to destroy their lives is now routine, surprising to no one but the professors themselves, who until the attack descended saw themselves as good leftists.
The left’s power to destroy their own depends on their cultish claim to a monopoly on morality. To be liberal is to be a “good person,” an identity people cling to even as they are attacked and their lives destroyed by “their own side.” The entire construct is built on the desire to not be racist, America’s “Original Sin,” and thus attacks hinge on claims that the professor actually is racist.
All of these attacks would stop, of course, if universities simply declared that they don’t care if professors are racist or not. After all, students regularly protest over matters like cafeteria meal plans or housing, but universities ignore these protests and they die quickly. Universities don’t care if you like their food, but they are deeply invested in leftist ideology and its promotion.
These protests aren’t motivated by anything a normal person would call “racism”–leftist professors are pretty good at avoiding anything that looks like conventional racism–but bad allyship.
An Ally, in SJW-speak, is a “privileged” person who has dedicated themselves to helping the “unprivileged.” For example, a straight person might be an LGBT ally or a white person might be a black ally.
In politics, allies work together for their mutual benefit, typically against a common enemy. An alliance between the US and Britain or Germany and Japan is supposed to help both countries. An alliance between whites and blacks would therefore be to the mutual benefit of both parties. Whites would defend blacks from harm, and blacks would defend whites from harm. Neither group would attack each other.
But “white allies” are not working for the benefit of white people. They’re working against their own self-interest. This is where the whole matter breaks down, because privilege theory teaches that whites, as a whole, have benefited from the oppression of black (and brown) people. The promotion of white interests is therefore in direct opposition to the promotion of black interests.
Don’t protest that you know more about racism or fighting racism than they do
Leave black people alone and don’t take over their events and spaces
This is all perfectly sensible if you are a black person trying to promote black interests, but not particularly in the interests of anyone who isn’t black.
Professor Weinstein objected to a “Day of Absence” in which SJWs wanted all white people to stay off campus for the day, leaving the space solely for POC enjoyment. (As though universities were some kind of social hall and not money-making businesses.) Weinstein saw this as forced segregation aimed at himself at a place where he is, after all, not merely socializing but trying to earn a living. Of course the “Day of Absence” is being portrayed as “entirely voluntary,” but somehow refusal to take part is being met with screaming protests, violence, and general campus shutdown.
Weinstein’s version of fighting racism involves treating all people equally, not harming people like himself. The protesters’ version requires whites to give up their own self-interest in order to benefit others–indeed, anti-racists call for the abolition of “whiteness” entirely. But of course this is not an alliance, and is why “allies” are never treated as such, but with barely concealed hatred and disdain. Weinstein’s desire to not be segregated solely because of his race is so shocking to these people that they have actually responded by violently hunting him down and driving him off campus.
Edited to avoid confusion–did not mean to imply that 112 IQ is stupid, though many Evergreen students clearly are.
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.
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. …
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.
On behalf of the Faculty Diversity and Inclusion Standing Committee, I strongly urge you to participate in the Racial Equity Institute Phase I Training planned for March 4 and 5. We have secured funding from the Provost to provide this training free to our community and we hope that this will be a first step in a longer process of working to ensure that DDS is an institution that is both equitable and anti-racist in its practices and culture. While a number of DDS faculty, staff, and students have been able to participate in REI training in recent years, we have never before hosted a training at DDS. Those who have participated in the training have described it as transformative, powerful, and life-changing. …
ALL Staff and Faculty are invited to register for this important event by which DDS can begin its own commitment to become an anti-racist institution.
The email continues, but you get the gist and the tone: Mrs. Portier-Young has joined a cult, and she would like it very much if you joined, too. Also, Duke Divinity is totally super racist, and if you don’t come join this (totally not mandatory) two-day weekend event outside of your normal work hours, we won’t even be able to begin to stop being racist.
So who is this Anathea Portier-Young? According to Duke News, “She studied English and French at Yale University before settling on classical languages and literature, graduating in 1995 with Phi Beta Kappa honors.” She then attended the “Jesuit School of Theology at Berkeley,” which has since changed its name to “Jesuit School of Theology of Santa Clara University,” probably to reduce confusion because the “at Berkeley” referred to the city, not the university. Returning to the Duke News article, according to divinity School Dean L. Gregory Jones:
“…as a Roman Catholic [Portier-Young] adds a rich perspective both to our faculty and to the Divinity School community. We look forward to her leadership in our faculty with great expectation.”
An example of that leadership came during Portier-Young’s student days. As a Catholic, she was in a distinct minority in the divinity school. To create a space for conscious reflection on issues of Catholic identity and the Catholic intellectual and spiritual life, she helped found Catholics at Duke Divinity School. They invited faculty and students from the divinity school and religion department to listen to speakers and engage in roundtable discussions.
Obviously the Jesuit school is Catholic; it’s primary purpose is to train Catholic priests. Duke is officially a Methodist seminary, so presumably they are training Methodist ministers, though obviously they’re flexible about whom they hire. I’m not sure how all of that works out on a practical level–is a Methodist minister who was trained by a Catholic woman still valid? Is Portier-Young circumventing the Catholic Church’s position that women cannot be priests? What is the role of an academic Catholic scholar working outside the Catholic church, but employed by Methodists? What about students who believe in 1 Timothy 2:11?
As I write (the date is July 8, 2016), it is three days since the fatal shooting of Alton Sterling in Baton Rouge, Louisiana, two days since the fatal shooting of Philando Castile in Falcon Heights, Minnesota, one day since the fatal shooting of five police officers during a subsequent protest in Dallas, Texas.
Our nation is reeling from shockwaves of violence, intolerance, anger, suspicion, and fear. At this moment it feels like our whole country is a powder keg, about to ignite, fueled by long legacies of racism, xenophobia, heterosexism, religious intolerance.
If you’re like me, you might be wondering what “heterosexism” is. Google defines it as “discrimination or prejudice against homosexuals on the assumption that heterosexuality is the normal sexual orientation.” I don’t know what that has to do with black folks getting shot by the police and vice versa, but I guarantee you Jeremiah was in favor of heterosexism:
I have seen also in the prophets of Jerusalem an horrible thing: they commit adultery, and walk in lies: they strengthen also the hands of evildoers, that none doth return from his wickedness; they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah. —Jeremiah 23:14
But back to Portier-Young’s Jeremiah:
My joy is gone. Grief is upon me. My heart is sick. Hark, the cry of my poor people from far and wide in the land: “Is the Lord not in Zion? Is her King not in her?” … “The harvest is past, the summer is ended, and we are not saved.” For the hurt of my poor people I am hurt, I mourn, and dismay has taken hold of me. Is there no balm in Gilead? Is there no physician there? Why then has the health of my poor people not been restored? Oh that my head were a spring of water, and my eyes a fountain of tears, so that I might weep day and night for the slain of my poor people! (Jeremiah 8:18-9:1)
Did you notice the ellipsis? She left out a line–the line that directly answers the questions, “Is the Lord not in Zion? Is her King not in her?”
Jeremiah gives God’s answer: “Why have they aroused my anger with their images,with their worthless foreign idols?”
They have been worshiping foreign idols. Not just metaphorically, in the loving money sense, but in the literal “building altars to Baal and sacrificing your children to Moloch” sense.
Indeed, the whole of Chapter 8 kicks off with:
‘At that time, declares the Lord, the bones of the kings and officials of Judah, the bones of the priests and prophets, and the bones of the people of Jerusalem will be removed from their graves.2 They will be exposed to the sun and the moon and all the stars of the heavens, which they have loved and served and which they have followed and consulted and worshiped. They will not be gathered up or buried, but will be like dung lying on the ground.3 Wherever I banish them, all the survivors of this evil nation will prefer death to life, declares the Lord Almighty.’
Jeremiah doesn’t beat around the bush.
Back to Portier-Young:
Earlier in chapter 8, Jeremiah demands that the people of Judah behold the mortal wound that afflicts their entire nation. They must stop pretending that nothing is wrong, stop turning away from the blood and the stench, stop ignoring the voices of the wounded and oppressed, stop silencing those who testify to the wrongs that have been done them.
Really? Here is what Jeremiah actually says:
Why then have these people turned away? Why does Jerusalem always turn away? They cling to deceit; they refuse to return. 6 I have listened attentively, but they do not say what is right. None of them repent of their wickedness, saying, “What have I done?” Each pursues their own course like a horse charging into battle. 7 Even the stork in the sky knows her appointed seasons, and the dove, the swift and the thrush observe the time of their migration. But my people do not know the requirements of the Lord.
The law. He’s talking about the Law of Moses, which is kind of a big deal in Judaism.
8 “‘How can you say, “We are wise, for we have the law of the Lord,” when actually the lying pen of the scribes has handled it falsely? 9 The wise will be put to shame; they will be dismayed and trapped. Since they have rejected the word of the Lord, what kind of wisdom do they have? 10 Therefore I will give their wives to other men and their fields to new owners. …
Why are we sitting here? Gather together! Let us flee to the fortified cities and perish there! For the Lord our God has doomed us to perish and given us poisoned water to drink, because we have sinned against him. …
16 The snorting of the enemy’s horses is heard from Dan; at the neighing of their stallions the whole land trembles. They have come to devour the land and everything in it, the city and all who live there.
17 “See, I will send venomous snakes among you, vipers that cannot be charmed, and they will bite you,” declares the Lord.
In summary: You have worshiped false gods and not kept God’s Laws. Therefore you will be conquered and suffer terribly.
While Jeremiah does call people liars, there is nothing here about listening to the wounded or the oppressed, nor about not silencing testimony. If anything, in Jeremiah’s account of things, when your enemies come and murder you, it’s it’s because YOU SINNED. You suffer because God is PUNISHING you for worshiping false gods and not keeping the Law. Jeremiah is really clear about this.
Back to Portier-Young:
Jeremiah looks upon the wound. Jeremiah hears the cry. And Jeremiah’s response is overwhelming grief and sorrow. It afflicts his body at the core of his being. He repeats the testimony of people from across the nation.
“Testimony.” Jeremiah does not use that word. He does use quotes, (at least in this translation–I can’t read more than a few words in Hebrew, but I don’t see anything that looks like a quotation mark in the Hebrew version.) I see no reason to assume that these are meant to be literal quotations of what people are saying and not rhetorical paraphrases. Continuing:
They do not all offer the same testimony. Some are searching for God and not finding her.
Testimony. Her. Words that do not occur in this passage.
All of them are asking questions, and so is Jeremiah. Don’t we have resources? Don’t we have medicine? Don’t we know, somewhere, what kind of radical change is needed, and how to bring it about? Why haven’t we committed? Why do we keep suffering from the same affliction? The prophet, too, feels powerless, and in this moment can only weep for those who have been slain.
Yes, we know the change that’s needed, Jeremiah is very explicit on this point: stop worshiping false gods and start following the Law. But does Portier-Young suggest that we renew our commitment to God?
The preacher must listen to the testimonies, not just of those who are close, but also of those who are far. I speak of geography, but I also speak of identity, ideology, politics, culture, history. It is easy to listen to those who are like us, who share our views, and it is easy to mourn when they mourn. But why are those people so angry? What history separates “them” from “us”? What hard words do they have for me and my congregation?
I have spent at least 15 minutes of my life reading Leviticus and researching things like, “Can Jews Use Refrigerators on Saturday?” and I guarantee you that there is nothing in Jewish law regarding “identity” in the sense that it is used here, aside from a ban on homosexuality and cross-dressing. There’s also nothing in Jeremiah about how the Israelites need to listen more to the folks from Judah, or to women or Moabites or Egyptians. It is not the Hebrews who have hard words for each other, but Jeremiah who has hard words for everyone.
Jeremiah’s testimony and prayer offers an opportunity to teach the people to grieve together, to create space for shared lament, and to surrender to the overwhelming sorrow that courage and virtue are not strong enough to vanquish.
You know, in the very next verse, Jeremiah says:
Oh, that I had in the desert a lodging place for travelers, so that I might leave my people and go away from them; for they are all adulterers, a crowd of unfaithful people.
Jeremiah doesn’t want to grieve with you. He wants to get away from you.
Does Portier-Young suggest, at any point in her essay, that maybe we should return to God as Jeremiah exhorts? Does she caution against false gods, of the literal or metaphorical sort?
If you are tempted to follow the lament with words and rites of assurance, of comfort, of hope, talk of resurrection and new covenant, new creation, reconciliation — hold back. Don’t give in to that urge. Not yet. On the day we let ourselves grieve together, we must not move too quickly for that quick fix. It won’t fix it. It will not restore our sight and health, but submerge us once more in the dark disease of denial.
You have one job. ONE JOB. It’s to bring people to Christ so they can be saved. And you are advising other priests/ministers to delay salvation in order to prolong suffering in the darkness of sin. You are telling them that Christ’s salvation won’t “fix” our problems. I’m pretty sure that’s the entire point of salvation, but then, what do I know?
If atheists have one advantage in reading the Bible, it’s that we might be slightly less tempted to try to twist the text to support whatever causes are currently fashionable. We have no need for a god who supports transgender people or has an opinion on police killings.
When I see a “Catholic” advocate denying people salvation, I conclude that she is not a Catholic. For it is not in Catholicism–nor in Christianity at large–that one finds any reason to deny salvation. One only denies salvation if 1. You want the other person to burn in hell, or 2. You don’t believe salvation is actually possible.
Let’s talk for a minute about anti-racism and what religious people can actually do if they want to help the poor, the oppressed, and the downtrodden of various walks of life:
Tend the sick.
Feed the homeless.
Minister to prisoners.
Fight for the lives of innocents stuck in war zones. Move to the Congo and help people there learn better farming techniques.
Tutor kids who are falling behind in school.
Adopt a foster child.
Comfort a widow.
Befriend a disabled person.
But I do not think there is a line anywhere in the Bible that says, “For I was discriminated against, and you attended a conference on anti-racism.”
I’m responding to Thea’s exhortation that we should attend the Racial Equity Institute Phase 1 Training scheduled for 4-5 March. In her message she made her ideological commitments clear. I’ll do the same, in the interests of free exchange.
I exhort you not to attend this training. Don’t lay waste your time by doing so. It’ll be, I predict with confidence, intellectually flaccid: there’ll be bromides, clichés, and amen-corner rah-rahs in plenty. When (if) it gets beyond that, its illiberal roots and totalitarian tendencies will show. Events of this sort are definitively anti-intellectual. (Re)trainings of intellectuals by bureaucrats and apparatchiks have a long and ignoble history; I hope you’ll keep that history in mind as you think about this instance.
We here at Duke Divinity have a mission. Such things as this training are at best a distraction from it and at worst inimical to it. Our mission is to thnk, read, write, and teach about the triune Lord of Christian confession. …
This sounds totally reasonable to me, but the Dean, Elaine Heath, decided she needed to steep in:
First, I am looking forward to participating in the REI training, and I am proud that we are hosting it at Duke Divinity School. Thea, thank you for your part in helping us to offer this important event. I am deeply committed to increasing our school’s intellectual strength, spiritual vitality, and moral authority, and this training event will help with all three.
On another matter: It is certainly appropriate to use mass emails to share announcements or information that is helpful to the larger community, such as information about the REI training opportunity. It is inappropriate and unprofessional to use mass emails to make disparaging statements–including arguments ad hominem–in order to humiliate or undermine individual colleagues or groups of colleagues with whom we disagree. The use of mass emails to express racism, sexism, and other forms of bigotry is offensive and unacceptable, especially in a Christian institution.
Yes, she is accusing Griffiths of expressing racism, sexism, and other forms of bigotry because he said he thought a conference would be a waste of time.
I’m not going to dig up and dissect Heath’s writing, but I wager it’s as bad as Portier-Young’s, because she actually lists under publications on her Duke bio, “The Gospel According to Twilight: Women, Sex, and God (2011).”
No. Just no.
Thomas Pfau speaks up on behalf of Griffiths, and Heath and Portier-Young, being highly reasonable, caring, Christian people, decide to launch disciplinary actions against Griffiths:
In February 2017, Heath contacts Griffiths and asks for an appointment in which she’ll communicate her expectations for professional conduct at Duke Divinity. … No agreement is reached about conditions for meeting: Griffiths and Heath each have conditions unacceptable to the other. Standoff. No meeting has occurred at the date of this writing. In a hardcopy letter (PDF attached) dated 3/10/17 [see below — RD], Heath initiates financial and administrative reprisals against Griffiths. Those reprisals ban him from faculty meetings, and, thereby, from voting in faculty affairs; and promise (contra the conditions stated in his letter of appointment) to ban him from future access to research or travel funds. Heath’s letter contains one material falsehood (item #1 in her letter; the accurate account is here, in this paragraph), together with several disputable interpretive claims. More reprisals are adumbrated, but not specified, in the letter. There that disciplinary procedure for the moment rests.
In the comments, someone notes that Heath has only been dean since last summer, and so could not have experience with Graiffiths’s behavior for the past two yeas. I would also point out that this means that Griffith has been at this job for far longer than Heath, and therefore probably knows far more about “professional conduct” than she does. Continuing:
Discipline initiated by Portier-Young against Griffiths, via the University’s Office for Institutional Equity (OIE). In early March, Griffiths hears by telephone from Cynthia Clinton, an officer of the OIE, that a complaint of harassment has been lodged against him by Portier-Young, the gravamen of which is the use of racist and/or sexist speech in such a way as to constitute a hostile workplace.
I’m pretty sure Jesus said things like “turn the other cheek” and “forgive each other 7 times 7 times” and “let he who is without sin cast the first stone,” but maybe I just missed the verse where he said, “If a guy doesn’t want to come to your seminar, totally ruin his life.”
Long story short, Griffiths has resigned, driven out of his job by a couple of catty harridans who understand nothing about Christ. If you ask me, Jesus would drive these two out with a whip if he saw what they were doing in his name.
A final, anonymous comment notes:
I’m a recent graduate of DDS, and while this story saddens me, it doesn’t really surprise me. … I thought the environment at DDS concerning racism was totalitarian and oppressive. I am a white female, and I was second-career student with about 15 years of experience in the corporate world. What I saw was way worse than the corporate world. …
Note that everyone arguing here about racism–Anathea, Heath, Graiffiths, Pfau, and this lady–is white. One white person is bringing a disciplinary action against another white person for using “racist speech” to make the workforce hostile to A WHITE PERSON.
It’s all the petty, sophomoric Mean Girls social preening of highschool, now at grad school.
How many divinity schools are gone? How many are left?
Upon further reflection, I decided a discussion of the changing attitudes toward American Fast Food restaurants is incomplete without race.
Japan, as I’m sure you already know, is an extremely homogenous country. According to Wikipedia, Japan is 98.5% Japanese, with 0.5% Korean, 0.4% Chinese, and 0.6% other. I don’ t know if “other” includes the Ainu, or if they’re just numbered within the Japanese, (most of them are at least part Japanese anyway,) but even if we take the high estimate of Ainu population, they’re < 0.2% of the total. So, yes, Japan is very Japanese.
By contrast, America has a large, ethnically distinct underclass of blacks and Hispanics: 65% white, 5% Asian, 13% of black and 17% Hispanic.
As a result, Japan’s underclass is still Japanese, while America’s underclass is ethnically and racially distinct from its upper classes. Japan is more homogenous, with a narrower wealth gap between its richest and poorest citizens and a much lower crime rate.
If SJWs have taught me anything, it’s that white people are always racist. Japan doesn’t have this problem, not only because it lacks white people, but also because it lacks different races for anyone to be racist against.
Around the mid-70s, McDonald’s (and Burger King and probably various other Fast Food brands) began explicitly targeting up-and-coming black customers with ads featuring happy black families, working class men getting breakfast before heading off to the construction site, black couples, etc. Interestingly, the ads aimed at white people tend to contain only one or two people, often with a closer focus on the food. (There are, of course, plenty of ads that only feature food.)
Now, far be I to disagree with the advertising decisions of the world’s most successful fast food chain–selling massive quantities of cheap food to black people has been a great strategy for McDonald’s.
But this has caused a shift in the racial composition of McDonald’s target demographic, affecting how it is perceived by the wider society.
Similarly, the demographics of people who work in fast food have changed radically since the 1950s. Most of my older (white) relatives worked at fast food restaurants in highschool or their early twenties. (Heck, I was just talking with an upper-middle-class white relative who used PICK STRAWBERRIES in the strawberry fields for money back in highschool, a job which we are now reassured that “white people won’t do.”) Unskilled jobs for young people used to be a thing in our society. It was a fine way for young people to start their lives as productive members of society, gain a bit of work experience, and save up money for college, a car, home, etc.
Today, these jobs are dominated by our massive, newly arrived population of Mexican immigrants, driving down wages and making it harder for anyone who isn’t fluent in Spanish (necessary to communicate with the other employees,) to get hired. Meanwhile, the average age of fast food employees appears to have increased, with people stuck in these jobs into middle age.
All of this has contributed, I’d wager, to America’s changing attitude toward fast food, and its poor/middle class people (of all races) in general.
You know, Americans talk a lot about how Japan needs more immigrants–generally citing the declining Japanese birthrates as an excuse. (Because what Japan really needs is higher population density + racial tension.) But despite its near total lack of racial diversity, Japan is one of the world’s most successful, technologically advanced countries. If anything, low Japanese fertility is actually fixing one of Japan’s biggest problems–density (which has long-term problems with Japan needing more food and natural resources to support its population than the archipelago can physically produce).
Only an idiot could take the Tokyo subway at rush hour and think, “What this country needs is more people!” I therefore recommend that the Japanese ignore us Americans and do keep their society the way they like it.
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:
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.
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.
Personally, I’d say that among the critical defining characteristics of cults:
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
They use of social ostracism to punish even slight deviation from a very rigid set of beliefs.
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.
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.
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.
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…
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.
(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.
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.
If everyone in the world exhibits a particular behavior, chances are it’s innate. But I have been informed–by Harvard-educated people, no less–that humans do not have instincts. We are so smart, you see, that we don’t need instincts anymore.
This is nonsense, of course.
One amusing and well-documented human instinct is the nesting instinct, experienced by pregnant women shortly before going into labor. (As my father put it, “When shes starts rearranging the furniture, get the ready to head to the hospital.”) Having personally experienced this sudden, overwhelming urge to CLEAN ALL THE THINGS multiple times, I can testify that it is a real phenomenon.
Humans have other instincts–babies will not only pick up and try to eat pretty much anything they run across, to every parent’s consternation, but they will also crawl right up to puddles and attempt to drink out of them.
But we’re getting ahead of ourselves: What, exactly, is an instinct? According to Wikipedia:
Instinct or innate behavior is the inherent inclination of a livingorganism towards a particular complex behavior. The simplest example of an instinctive behavior is a fixed action pattern (FAP), in which a very short to medium length sequence of actions, without variation, are carried out in response to a clearly defined stimulus.
Any behavior is instinctive if it is performed without being based upon prior experience (that is, in the absence of learning), and is therefore an expression of innate biological factors. …
Instincts are inborn complex patterns of behavior that exist in most members of the species, and should be distinguished from reflexes, which are simple responses of an organism to a specific stimulus, such as the contraction of the pupil in response to bright light or the spasmodic movement of the lower leg when the knee is tapped.
The go-to example of an instinct is the gosling’s imprinting instinct. Typically, goslings imprint on their mothers, but a baby gosling doesn’t actually know what its mother is supposed to look like, and can accidentally imprint on other random objects, provided they are moving slowly around the nest around the time the gosling hatches.
Here we come to something I think may be useful for distinguishing an instinct from other behaviors: an instinct, once triggered, tends to keep going even if it has been accidentally or incorrectly triggered. Goslings look like they have an instinct to follow their mothers, but they actually have an instinct to imprint on the first large, slowly moving object near their nest when they hatch.
So if you find people strangely compelled to do something that makes no sense but which everyone else seems to think makes perfect sense, you may be dealing with an instinct. For example, women enjoy celebrity gossip because humans have an instinct to keep track of social ranks and dynamics within their own tribe; men enjoy watching other men play sports because it conveys the vicarious feeling of defeating a neighboring tribe at war.
So what about racism? Is it an instinct?
Strictly speaking–and I know I have to define racism, just a moment–I don’t see how we could have evolved such an instinct. Races exist because major human groups were geographically separated for thousands of years–prior to 1492, the average person never even met a person of another race in their entire life. So how could we evolve an instinct in response to something our ancestors never encountered?
Unfortunately, “racism” is a chimera, always changing whenever we attempt to pin it down, but the Urban Dictionary gives a reasonable definition:
An irrational bias towards members of a racial background. The bias can be positive (e.g. one race can prefer the company of its own race or even another) or it can be negative (e.g. one race can hate another). To qualify as racism, the bias must be irrational. That is, it cannot have a factual basis for preference.
Of course, instincts exist because they ensured our ancestors’ survival, so if racism is an instinct, it can’t exactly be “irrational.” We might call a gosling who follows a scientist instead of its mother “irrational,” but this is a misunderstanding of the gosling’s motivation. Since “racist” is a term of moral judgment, people are prone to defending their actions/beliefs towards others on the grounds that it can’t possibly be immoral to believe something that is actually true.
The claim that people are “racist” against members of other races implies, in converse, that they exhibit no similar behaviors toward members of their own race. But even the most perfunctory overview of history reveals people acting in extremely “racist” ways toward members of their own race. During the Anglo-Boer wars, the English committed genocide against the Dutch South Africans (Afrikaners.) During WWII, Germans allied with the the Japanese and slaughtered their neighbors, Poles and Jews. (Ashkenazim are genetically Caucasian and half Italian.) If Hitler were really racist, he’d have teamed up with Stalin and Einstein–his fellow whites–and dropped atomic bombs on Hiroshima. (And for their part, the Japanese would have allied with the Chinese against the Germans.)
The murder victim, a West African chimpanzee called Foudouko, had been beaten with rocks and sticks, stomped on and then cannibalised by his own community. …
“When you reverse that and have almost two males per every female — that really intensifies the competition for reproduction. That seems to be a key factor here,” says Wilson.
Jill Pruetz at Iowa State University, who has been studying this group of chimpanzees in south-eastern Senegal since 2001, agrees. She suggests that human influence may have caused this skewed gender ratio that is likely to have been behind this attack. In Senegal, female chimpanzees are poached to provide infants for the pet trade. …
Early one morning, Pruetz and her team heard loud screams and hoots from the chimps’ nearby sleep nest. At dawn, they found Foudouko dead, bleeding profusely from a bite to his right foot. He also had a large gash in his back and a ripped anus. Later he was found to have cracked ribs. Pruetz says Foudouko probably died of internal injuries or bled out from his foot wound.
Foudouko also had wounds on his fingers. These were likely to have been caused by chimps clamping them in their teeth to stretch his arms out and hold him down during the attack, says Pruetz.
After his death, the gang continued to abuse Foudouko’s body, throwing rocks and poking it with sticks, breaking its limbs, biting it and eventually eating some of the flesh.
“It was striking. The female that cannibalised the body the most, she’s the mother of the top two high-ranking males. Her sons were the only ones that really didn’t attack the body aggressively,” Pruetz says …
Historically, the vast majority of wars and genocides were waged by one group of people against their neighbors–people they were likely to be closely related to in the grand scheme of things–not against distant peoples they’d never met. If you’re a chimp, the chimp most likely to steal your banana is the one standing right in front of you, not some strange chimp you’ve never met before who lives in another forest.
Indeed, in Jane Goodall’s account of the Gombe Chimpanzee War, the combatants were not members of two unrelated communities that had recently encountered each other, but members of a single community that had split in two. Chimps who had formerly lived peacefully together, groomed each other, shared bananas, etc., now bashed each other’s brains out and cannibalized their young. Poor Jane was traumatized.
I think there is an instinct to form in-groups and out-groups. People often have multiple defined in-groups (“I am a progressive, a Christian, a baker, and a Swede,”) but one of these identities generally trumps the others in importance. Ethnicity and gender are major groups most people seem to have, but I don’t see a lot of evidence suggesting that the grouping of “race” is uniquely special, globally, in people’s ideas of in- and out-.
For example, as I am writing today, people are concerned that Donald Trump is enacting racist policies toward Muslims, even though “Muslim” is not a race and most of the countries targeted by Trump’s travel/immigration ban are filled with fellow Caucasians, not Sub-Saharan Africans or Asians.
Race is a largely American obsession, because our nation (like the other North and South American nations,) has always had whites, blacks, and Asians (Native Americans). But many countries don’t have this arrangement. Certainly Ireland didn’t have an historical black community, nor Japan a white one. Irish identity was formed in contrast to English identity; Japanese in contrast to Chinese and Korean.
Only in the context where different races live in close proximity to each other does it seem that people develop strong racial identities; otherwise people don’t think much about race.
Napoleon Chagnon, a white man, has spent years living among the Yanomamo, one of the world’s most murderous tribes, folks who go and slaughter their neighbors and neighbors’ children all the time, and they still haven’t murdered him.
Why do people insist on claiming that Trump’s “Muslim ban” is racist when Muslims aren’t a race? Because Islam is an identity group that appears to function similarly to race, even though Muslims come in white, black, and Asian.
If you’ve read any of the comments on my old post about Turkic DNA, Turkey: Not very Turkic, you’ll have noted that Turks are quite passionate about their Turkic identity, even though “Turkic” clearly doesn’t correspond to any particular ethnic groups. (It’s even more mixed up than Jewish, and that’s a pretty mixed up one after thousands of years of inter-breeding with non-Jews.)
Group identities are fluid. When threatened, groups merged. When resources are abundant and times are good, groups split.
What about evidence that infants identify–stare longer at–faces of people of different races than their parents? This may be true, but all it really tells us is that babies are attuned to novelty. It certainly doesn’t tell us that babies are racist just because they find people interesting who look different from the people they’re used to.
What happens when people encounter others of a different race for the first time?
We have many accounts of “first contacts” between different races during the Age of Exploration. For example, when escaped English convict William Buckley wandered into an uncontacted Aborigine tribe, they assumed he was a ghost, adopted him, taught him to survive, and protected him for 30 years. By contrast, the last guy who landed on North Sentinel Island and tried to chat with the natives there got a spear to the chest and a shallow grave for his efforts. (But I am not certain the North Sentinelese haven’t encountered outsiders at some point.)
But what about the lunchroom seating habits of the wild American teenager?
If people have an instinct to form in-groups and out-groups, then races (or religions?) may represent the furthest bounds of this, at least until we encounter aliens. All else held equal, perhaps we are most inclined to like the people most like ourselves, and least inclined to like the people least like ourselves–racism would thus be the strongest manifestation of this broader instinct. But what about people who have a great dislike for one race, but seem just fine with another, eg, a white person who likes Asians but not blacks, or a black who like Asians but not whites? And can we say–per our definition above–that these preferences are irrational, or are they born of some lived experience of positive or negative interactions?
Again, we are only likely to have strong opinions about members of other races if we are in direct conflict or competition with them. Most of the time, people are in competition with their neighbors, not people on the other side of the world. I certainly don’t sit here thinking negative thoughts about Pygmies or Aborigines, even though we are very genetically distant from each other, and I doubt they spend their free time thinking negatively about me.
Just because flamingos prefer to flock with other flamingos doesn’t mean they dislike horses; for the most part, I think people are largely indifferent to folks outside their own lives.
A recent article in Stanford Magazine highlighted the work of psychologist Richard Lampiere. Back in 1931, Lampiere, a Chinese student of his, and his student’s Chinese wife drove cross-country, visiting 250 hotels and restaurants.
One business refused them service, presumably because of race.
Then Lampiere sent surveys to the businesses they’d visited (plus controls) asking if they served Chinese people. The businesses responded:
235 said NO,
18 said maybe,
and only 2 said YES.
Basically the complete opposite of reality.
Social signalling is cheap; losing actual customers on the ground is expensive.
People today still say whatever they think will gain them approval, though our politics have changed a lot since 1931. For example, 89% of people these days report being willing to marry someone of another race:
but of marriages conducted in 2013, only 12% actually were. By contrast, while a similar number of people said they would be unhappy about a cross-political marriage in their family:
I want to begin with a quick note on the nature and effects of crime. Tim Wise, in particular, is highly dismissive of white concerns about black crime, noting that your actual chances of getting murdered by a black person are pretty low (American homicide rates: high when they want to ban guns, low when someone points out the racial composition of murderers.)
But Wise’s focus on homicide trivializes all of the smaller, far more frequent crimes that people are also trying to avoid, like robbery, arson, carjacking, assault, rape, etc. These crimes are thankfully less severe than murder, but they are still horrible.
I am going to share a personal story. A friend’s house was recently robbed. The police received a call from her home alarm, they called her, and she called me to be with her when she got home.
Why me? I live nearby, and she basically has no one else besides her kids–her husband was arrested some time ago for domestic violence and the rest of her family lives across the country. And here was her house–the back windows shattered, glass everywhere, her things scattered everywhere. She collapsed, sobbing and afraid. Why would someone do this? What could she tell her kids? How could they stay in this house, which now had holes instead of windows?
Note: I do not know the race/s of the robbers. This anecdote is not about race. It is about the pain crime causes. It is about a neighbor who has always been kind to me. Tim Wise only looks at homicide, completely neglecting the many other crimes people commit. But crime is not trivial. Robbery is not trivial. Home invasion is not trivial. Once someone has suffered like this, if they can move, there is a good chance they will. Personally, I hate all crime, but this post is specifically in response to questions about black vs. white crime rates and black-on-white crime.
What are a white person’s chances of being the victim of a violent crime if they live in a black neighborhood? Luckily for us, La Griffe du Lion has already calculated the answer:
“John” is just a name La Griffe has assigned to his hypothetical white person.
La Griffe du Lion explains both the math and statistics he used to create these graphs in extensive detail, so if, like Tim Wise, you doubt his ability to do math, (though I must note that La Griffe is probably not a Nazi,) you can go double-check his work. Besides, I strongly recommend the article, if you haven’t read it already.
By contrast, Tim Wise claims:
So if the data say, and they do, that less than seven-tenths of one percent (0.7 percent) of blacks will violently victimize a white person this year and that only about one-quarter of one percent (0.25 percent) of all whites will be violently victimized by a black person this year, that isn’t what matters. …
That these incidents — awful though they are — do not a social trend make, seems to escape some people. … After all, for every one of these violent crimes committed against a white person by a black person, there will be at least 4 such crimes committed against whites by other whites. And yet, racists never seem to think much of this; they don’t assume that white criminals represent white America generally, or that their depredations against their fellow whites say anything about the inherent pathologies of their white brothers and sisters.
I mean, there really isn’t a pattern here. It’s just a bunch of dots. I don’t know why anyone would think there is a connection between blacks and crime.
Let’s return to La Griffe du Lion:
The data reveal two causes of white victimization by blacks. First, a black is 3 times more likely than a white to commit violent crime. However, as a neighborhood turns black, this factor could increase black-on-white violence at most by a factor of 3, and then only when a neighborhood is virtually all black. The observed level of white victimization is much too high to blame on general tendencies of blacks to be violent. A more important reason is simply that blacks prefer white victims.
The best and most complete evidence comes from the Justice Department. Its annual National Crime Victimization Survey (NCVS) canvasses a representative sample of about 80,000 Americans, from roughly 43,000 households. From this survey, a picture of crime is painted by its victims. The last full report of the NCVS was issued in 1994. From it we learn that blacks committed 1,600,951 violent crimes against whites. In the same year, whites committed 165,345 such offenses against blacks. Despite being only 13 percent of the population, blacks committed more than 90 percent of the violent interracial crime. Less than 15 percent of these had robbery as a motive. The rest were assaults and rapes.
The asymmetry of interracial crime goes still deeper. More than half the violence committed by blacks is directed against whites, 57 percent in 1994. Less than 3 percent of the violence committed by whites is directed against blacks. Population and NCVS statistics reveal that in 1994 a black was 64 times more likely to attack a white than vice versa. In the city, the races live mostly apart from one another, so that the most convenient victims of thugs are others of the same race. Only a hunter’s mentality could account for the data. Given a choice, a black thug will select a white victim. Ironically, so will a white thug.
I’m just going to re-post one of yesterday’s graphs:
That said, Wise does make one good point:
And although interracial homicide in either direction is quite rare, the fact is, any given black person in the U.S. is almost three times as likely to be murdered by a white person as any given white person is to be murdered by someone who is black.
There are, as you may have noticed, more white people than black people in this country. If 10% of whites commit crimes against blacks, and 10% of blacks commit crimes against whites, then a lot more black people will be victimized by whites than whites will be victimized by whites. But since there are a lot more whites than blacks, a black person’s chances of being victimized by any particular white, and a white person’s chances of being victimized by any particular black, are exactly the same.
Wise is correct, and this reality is probably quite distressing to black people, who of course don’t like being crime victims any more than anyone else. In the real world, being a minority matters in many ways. But from an HBD perspective, it’s irrelevant–it’s just an effect of the sizes of the populations, not some intrinsic feature of the people involved–and the solution, if you want to solve it, is just to keep whites away from blacks. (Which seems to be the opposite of what Wise desires.)
Additionally, Wise notes simultaneously that whites avoid black neighborhoods (the much-reviled “white flight”) and that whites are not often victimized by black people.
Well DUH. That’s because they’re avoiding black neighborhoods. Whites in high-crime neighborhoods (of any race, obviously) are likely to be victimized.
It’s like when people ask why we’re incarcerating so many people even though crime rates have fallen. They have fallen because the criminals are in prison.
I tried to look up Tim Wise’s address, because the ultimate test of whether he believes what he preaches is whether or not he lives in a poor black neighborhood, but couldn’t find it. I found some posts where people claimed to have his address, but when I popped those addresses into the county tax assessor’s website, found that the property belonged to a totally different person who is probably really annoyed at all of the hate mail they receive. (I don’t blame Tim Wise for not wanting his address to be easily findable on the internet. He, too, would like to avoid violent crime.)
Okay, enough of Tim Wise. You can agree with his numbers, or you can agree with La Griffe’s. Either way, I don’t think anyone wants to live in a high-crime neighborhood.