Quotulatiousness

February 19, 2024

The End of Race Politics by Coleman Hughes

Given how far race relations in the United States (and in Canada) have disintegrated since 2009, it’s almost surprising to find someone taking up arms against the race preferences and active discrimination being implemented by governments, organizations, and companies across North America, but Coleman Hughes’ first book does exactly that:

… almost as soon as the 1964 breakthrough in overcoming racial classifications took hold, it was abandoned. In a perverse echo of the past, sanctioned preferential treatment for blacks slowly began to replace sanctioned preferential treatment for whites. Set-asides, quotas, affirmative action all proliferated, all rooted in the old, crude racial classifications. The notion that affirmative action was a temporary adjustment, to be retired in a couple of decades at most, gradually disappeared. In fact, it was extended to every other racial or sexual minority and to women. Even as women and many blacks and other minorities triumphed in the economy and mainstream culture, they were nonetheless deemed eternal victims of pervasive misogyny and racism.

The more tangible the success for women and minorities, the more abstract the notion of “systemic oppression” became. Critical race theorists argued that color-blindness itself was a form of racism; and that all white people, consciously or unconsciously, could not help but be perpetuators of racial hate, whether they intended to or not. That’s how we arrived at a moment when Jon Stewart decided he’d tackle the subject of racial inequality in America by hosting a show called “The Problem With White People”, and when “The 1619 Project” actually argued that the American Revolution was not driven by a desire to be free from Britain but to retain slavery, which Britain threatened.

The poignancy of Coleman Hughes’ new book, The End of Race Politics, lies therefore in the tenacity of his faith in the spirit of 1964. “Color-blindness” is not the best description of this, because of course we continue to see others’ race, just as we will always see someone’s sex. No, as Hughes explains: “To advocate colorblindness is to endorse an ethical principle: we should treat people without regard to race, both in our public policy and private lives”.

That’s a principle the vast majority of Americans, black and white and everything else, support. It was the core principle for Frederick Douglass, Zora Neale Hurston, Martin Luther King Jr, and Bayard Rustin. “If I have advocated the cause of the colored people, it is not because I am a negro, but because I am a man,” insisted Douglass. Henry Highland Garnet — the first African-American to speak in Congress after the passage of the Thirteenth Amendment — even apologized for speaking of various different races, “when in fact there is but one race, as there was but one Adam”.

Fast forward to 2015, when the University of California called the phrase “There is only one race, the human race” a “micro-aggression”; or 2020, when the phrase “All Lives Matter” was deemed evidence of “anti-blackness”. The 21st Century, the brief era of color-blindness behind us, reached back to the 19th to insist that race defines us at our core, can never be overcome, and marks us all either an oppressor or a victim. The left, including the Democratic Party, has now adopted this worldview, along with a legal regime to actively discriminate against some races and not others: “equity”. That’s why Hughes cuts to the chase and calls these reactionaries in progressive clothing “neoracists”. They are. What else would one call them?

They are race-obsessed. They view any human interaction as a racial power-struggle, and compound it with any number of further “intersectional” power-struggles. They do not see two unique individuals with unique life experiences interacting in a free society. They see group identity as determinative everywhere; and therefore want to intervene everywhere, to discriminate against whites and successful non-whites in favor of unsuccessful non-whites. Individual rights? They come second to group identity.

[…]

One in five “black” Americans are immigrants or descended from them, Hughes observes. Only 30 percent of Asian-Americans think of themselves as “Asian” at all, rather as a member of a specific group — like Korean or Indian. Within the Asian box, you also have huge diversity: “In 2015, 72 percent of Indians over 25 had at least a bachelors degree. yet only 9 percent of Bhutanese did.” Ditto “Hispanic”. Any formula that conflates Cubans with Mexicans and Colombians is absurd. And don’t get me started on the LGBTQIA+ bullshit.

The woke also have a staggeringly crude understanding of power. Economic power? No doubt many whites have a huge edge in accumulated wealth in America; but the cultural power of African-Americans is global in reach and far outweighs the cultural clout of, say, white evangelicals or conservatives at home. Political power? Blacks, who are about 14 percent of population, are represented proportionally in the House — covering 29 states — and can claim the last two-term president, the current vice president, the House minority leader, the secretary of defense, the chairman of the Joint Chiefs, the mayors of the four most populous cities last year, and more than a fifth of SCOTUS.

For the neoracists, all racial disparities are entirely explained by “systemic racism”. But this obviously obscures the complexity of American society. “Culture” is a loaded and complex term, but it sure matters. A child with two engaged parents in the home has far more chances to succeed than a kid who barely sees his dad. Now look at the difference between family structure among many Asian-American groups and that of black Americans. And how can one blame “white supremacy” for the constant murderous mayhem of urban black spaces? Only by removing from young black men any concept of their own agency and humanity.

September 11, 2023

The DOJ versus SpaceX

Filed under: Bureaucracy, Business, Government, Space, USA — Tags: , , , , — Nicholas @ 03:00

I was a bit boggled when the US Justice Department announced it was going after Elon Musk’s SpaceX for alleged discriminatory hiring practices:

Image from SpaceX website.

The Justice Department recently filed a lawsuit against SpaceX, the California-based spacecraft manufacturer and satellite communications company founded by Elon Musk.

In its lawsuit, the DOJ accused SpaceX of only hiring U.S. citizens and green-card holders, thereby discriminating against asylees and refugees in hiring, an alleged violation of the Immigration and Nationality Act.

Musk denied the allegations and accused the government of weaponizing “the DOJ for political purposes”.

“SpaceX was told repeatedly that hiring anyone who was not a permanent resident of the United States would violate international arms trafficking law, which would be a criminal offense,” Musk wrote on X, formerly known as Twitter.

It’s uncertain if the DOJ is actually targeting SpaceX (more on that in a minute), but George Mason University economist Alex Tabarrok quickly found a problem with the DOJ’s allegations.

“Do you know who else advertises that only US citizens can apply for a job?” Tabarrok asked. “The DOJ.”

Tabarrok even brought the receipts: a screenshot of the DOJ job website that explicitly states, “U.S. Citizenship is Required.”

So, if Musk is discriminating against non-U.S. citizens in his hiring practices, so is the DOJ.

This makes the lawsuit prima facie absurd on one level. However, one could also argue that there could be good reasons to discriminate in hiring. And as is usually the case, for better or worse, the government gets to decide when it’s OK to discriminate and when it’s not OK.

And that’s where things get hazy.

Musk and others claim that companies such as SpaceX are legally required to hire U.S. citizens because of International Traffic in Arms Regulations, a federal regulatory framework designed to safeguard military-related technologies.

The DOJ disagrees. So who is right? It’s difficult to say, Tabarrok pointed out.

“The distinction, as I understand it, rests on the difference between US Persons and US Citizens,” he wrote on Marginal Revolution, “but [SpaceX is] 100% correct that the DoD frowns on non-citizens working for military related ventures.”

In other words, SpaceX appears to have been trying to comply with Department of Defense regulations by not using non-citizens in military-related work, and in doing so, it may have run afoul of the DOJ.

June 26, 2023

The struggle for equal rights turned into the struggle to oppress others so gradually, most people didn’t notice

Filed under: Media, Politics, USA — Tags: , , , , — Nicholas @ 03:00

From the most recent Weekly Dish by Andrew Sullivan:

Many, many moons ago, when I was a marriage equality pioneer and not a total pariah among the gays, I was asked to speak at the Human Rights Campaign Fund, as it was then called. Determined as ever not to read the room, I said (paraphrasing from memory): “The goal of any civil rights movement should be to shut itself down one day. And once we get marriage equality and military service, those of us in the gay rights movement should throw a party, end the movement, and get on with our lives.”

You can imagine how well that went down. And, sure enough, 30 years later, with marriage, military service and trans equality enshrined in the law, the HRC building now has a massive, six-story high poster hanging on it: “BLACK LIVES MATTER. TRANS BLACK LIVES MATTER.”

That tells us a bit about where we are today, and how we got here.

The point I was making in the early 1990s was that liberalism knows limits. A liberal politics does not seek to impose meaning on everyone; it creates the space for individuals to choose that for themselves. It doesn’t seek to deliver the truth about anything either; it merely provides the mechanisms for the open-ended pursuit of truth. A liberal politics will seek formal equality for members of minorities; but not substantive equality — what is now called “equity”. It would not require us to come to one, single understanding of reality; it would always allow diversity of opinion and encourage free debate. Live and let live. Remember that?

Technically speaking, that makes me a liberal conservative: accepting the reality of liberal modernity (even, in my own case, being happily at home in it), while seeking to limit its illiberal overreach and utopian ambitions. And that was what I tried to sketch out in Virtually Normal. It’s a book less about homosexuality than about politics itself. It’s about a politics of going this far — and no farther. From the NYT review in 1995:

    Mr. Sullivan offers his own prescription for a “politics of homosexuality” that reconciles “the best arguments of liberals and conservatives”. It is a liberal stand, Mr. Sullivan argues, in that it puts a premium on individual liberty and equality before the law, but its requirements would apply only to government policies on homosexuality, avoiding “the regulation of people’s minds and actions” in the private sphere.

Homosexual citizens absolutely deserved equal rights, but the question of homosexuality itself would — and should — always be open to dispute and debate. Since a liberal society contains both fundamentalist preachers as well as lesbian atheists, it cannot resolve the core question. So it shouldn’t try. And it should celebrate, not bemoan, this ideological diversity.

I can see why the religious fundamentalists are queasy with the settlement that came from this. They have to live in a society that accepts civil marriages for couples of the same sex. The deal is that in return, they are free to deny the morality of such marriages, to reserve religious marriage to heterosexual couples, and not be forced to participate in any way. I can also see why queer theorists are queasy as well. They don’t like the heteronormativity of civil marriage, or the respectability politics that goes with it. But they in turn are free to live their lives as “queerly” as they want in society, to create culture that seeks to subvert and radicalize.

This, in the end, is my response to all the “slippery slope” arguments about gay marriage now being raised again on the right. There is no slope in the case I made. There is a clear line: formal legal equality alongside cultural and social freedom on all sides. From my liberal conservative perspective, the gay rights movement should have shut down in 2015 after Obergefell; and the trans rights movement should have shut down in 2020 after Bostock. Once gay men and lesbians and trans people achieved legal and constitutional equality, the fight was over.

But in the movement I was once a part of, many, of course, were not liberals, let alone liberal conservatives — but radicals, who reluctantly went along with marriage equality, but itched to transform society far more comprehensively. And these radicals now control everything in the hollowed-out gay rights apparatus. Their main ticket item is a law that would replace biological sex with gender in the law, and remove protections for religious liberty: smashing the liberal settlement. Combine that with acute polarization in the Trump era, and information silos, so that many gays get their sense of reality from MSNBC and Elton John, and you can see how the spiral into illiberal madness began.

June 19, 2023

Patterns of incompetence

Filed under: Government, Law, Military, Technology, USA — Tags: , , , — Nicholas @ 03:00

In Palladium, Harold Robertson says that complex systems that we all depend on will not have the resilience to survive our society-wide failure of competence:

Graphic for Rhode Island College’s Office of Diversity, Equity and Inclusion.

At a casual glance, the recent cascades of American disasters might seem unrelated. In a span of fewer than six months in 2017, three U.S. Naval warships experienced three separate collisions resulting in 17 deaths. A year later, powerlines owned by PG&E started a wildfire that killed 85 people. The pipeline carrying almost half of the East Coast’s gasoline shut down due to a ransomware attack. Almost half a million intermodal containers sat on cargo ships unable to dock at Los Angeles ports. A train carrying thousands of tons of hazardous and flammable chemicals derailed near East Palestine, Ohio. Air Traffic Control cleared a FedEx plane to land on a runway occupied by a Southwest plane preparing to take off. Eye drops contaminated with antibiotic-resistant bacteria killed four and blinded fourteen.

While disasters like these are often front-page news, the broader connection between the disasters barely elicits any mention. America must be understood as a system of interwoven systems; the healthcare system sends a bill to a patient using the postal system, and that patient uses the mobile phone system to pay the bill with a credit card issued by the banking system. All these systems must be assumed to work for anyone to make even simple decisions. But the failure of one system has cascading consequences for all of the adjacent systems. As a consequence of escalating rates of failure, America’s complex systems are slowly collapsing.

The core issue is that changing political mores have established the systematic promotion of the unqualified and sidelining of the competent. This has continually weakened our society’s ability to manage modern systems. At its inception, it represented a break from the trend of the 1920s to the 1960s, when the direct meritocratic evaluation of competence became the norm across vast swaths of American society.

In the first decades of the twentieth century, the idea that individuals should be systematically evaluated and selected based on their ability rather than wealth, class, or political connections, led to significant changes in selection techniques at all levels of American society. The Scholastic Aptitude Test (SAT) revolutionized college admissions by allowing elite universities to find and recruit talented students from beyond the boarding schools of New England. Following the adoption of the SAT, aptitude tests such as Wonderlic (1936), Graduate Record Examination (1936), Army General Classification Test (1941), and Law School Admission Test (1948) swept the United States. Spurred on by the demands of two world wars, this system of institutional management electrified the Tennessee Valley, created the first atom bomb, invented the transistor, and put a man on the moon.

By the 1960s, the systematic selection for competence came into direct conflict with the political imperatives of the civil rights movement. During the period from 1961 to 1972, a series of Supreme Court rulings, executive orders, and laws — most critically, the Civil Rights Act of 1964 — put meritocracy and the new political imperative of protected-group diversity on a collision course. Administrative law judges have accepted statistically observable disparities in outcomes between groups as prima facie evidence of illegal discrimination. The result has been clear: any time meritocracy and diversity come into direct conflict, diversity must take priority.

The resulting norms have steadily eroded institutional competency, causing America’s complex systems to fail with increasing regularity. In the language of a systems theorist, by decreasing the competency of the actors within the system, formerly stable systems have begun to experience normal accidents at a rate that is faster than the system can adapt. The prognosis is harsh but clear: either selection for competence will return or America will experience devolution to more primitive forms of civilization and loss of geopolitical power.

H/T to Theophilus Chilton for the link.

April 11, 2023

The end of single-sex spaces began in the 1970s, at least for men

Filed under: Business, Government, Law, Media, Politics, Sports, USA — Tags: , , , , , — Nicholas @ 03:00

Janice Fiamengo points out that the initial loss of single-sex spaces began a long time ago and for what — at the time — seemed sensible and egalitarian reasons:

Robin Herman of the New York Times was one of the first two female reporters ever allowed into NHL dressing rooms, starting with the 1975 NHL All-Star Game in Montreal.

There has been a good deal of talk lately about women’s spaces being invaded by biologically male persons identifying as women. Some women’s campaigners claim that the trans phenomenon constitutes an attack on womanhood itself, an attempt to “erase” women and replace them with men who perform womanhood. Some even call it a new form of patriarchy.

But well before women had their single-sex spaces threatened, something similar had already happened to men. Beginning in the 1970s, men’s spaces were usurped, their maleness was denigrated, and policies and laws forced changes in male behavior that turned many workplaces into feminized fiefdoms in which men held their jobs only so long as women allowed them to. The very idea of an exclusively male workspace or club — especially if it was a space for socializing (not so much if it was a sewer, oil field, or shop floor in which men did unpleasant, dangerous work) — came to be seen as dangerous. In light of the recent furor over single-sex spaces for women, it is useful to consider the source of some men’s justifiable apathy and resentment.

At my new academic job in the late 1990s, a woman who had been the first female historian hired into her department used to tell a story she’d had passed on to her from a male colleague. After the decision had been made to hire her, one of the historians said to another somewhat dolefully, “I guess that’s the end of our meetings in the urinal.” The joke ruefully acknowledged, and good-naturedly accepted, the end of their all-male work environment.

Though this woman didn’t have any trouble with her male colleagues, who welcomed her civilly, she told the story with an edge of contempt. Even thoroughly modern men, the story suggested, held a foolish nostalgia for pre-feminist days.

But was it foolish — or did the men recognize something real?

No one thought seriously, then, about the disappearance of men’s single-sex spaces. The idea that men and boys need places where they can be with other men (defended, for example, in Jack Donovan’s The Way of Men) would have been cause, amongst the women I knew, for scornful laughter. In 2018, anti-male assumptions had become so deeply entrenched that the female author of a Guardian article titled “Men-only clubs and menace: how the establishment maintains male power” simply could not believe that any decent man could legitimately seek out male-only company.

Under the circumstances of mixed groups of reporters crowding into team locker rooms after games, it’s rather surprising how few “towel malfunction” incidents have been reported.

December 14, 2022

Point – “Society cannot be so radically changed”

Filed under: Health, Media, Politics, USA — Tags: , , , , , , — Nicholas @ 05:00

Counterpoint – Western culture since 1960:

“The Pill” by starbooze is licensed under CC BY-ND 2.0 .

The discussion of the causes of the problem is clear enough, whereas the discussion of possible solutions leaves much to be desired.

It seems to me rational to say that if the loss of family life was caused by the pill leading to abortion leading to the normalization of fornication, which in turn leads to ten percent of high-status males being sought by sixty percent of females, which in turn incentivizes fornication — because any woman unwilling to play the unpayed whore on the first date will be quickly replaced by one more willing — and if this in turn leads to a anti-child culture where the normal expectations and social support for mothers with children is lost, that therefore the solution is not to have maternal women try harder and made more sacrifices than the grandmothers were asked to make.

The solution is to normalize monogamy, which is impossible as long as contraception is not seen as the grave moral evil it is. Hence the solution, as soon as the culture atmosphere permits it, is to illegalize contraception.

After 1930 Lambeth Conference, the Anglicans spoke of contraception as permissible. The resolution, which passed 193 to 67 with 47 abstentions, is said to be the first instance where any responsible authority – not simply in Christendom but in any culture – had publicly supported, in any way at all, the use of artificial contraception.

Many other denominations followed suit and caved in on this issue.

The Roman Catholic Church teaches, and maintains, that contraception, in addition to being imprudent and damaging to the woman’s long-interests best interests, is a sin.

This is an ancient teaching which reaches back to the First Century. See, for example, the teaching manual of the Apostles, the Didache reads: “You shall not practice birth control, you shall not murder a child by abortion, nor kill what is begotten”. — Many scholars translate this as “practice sorcery” or “use potions” because the Greek word “pharmakon” (from which we get our word for pharmaceutical) sometimes has that meaning. However, it also means to use medicines, potions, or poisons, and the term was also used to refer to contraceptive measure, as it does here.

This is a core Christian teaching, and always has been.

The medical knowledge that chemical contraception, aka “the pill”, meddles with female hormones and induces depression and other mental disorders apparently is an insufficient motivator to reverse this poisonous addiction by the whole society.

Does returning to a society that respects women, follows wisdom, and disapproves of sex desecrated to mere recreation, and forbids our womenfolk to be degraded to harlots, seem impossible? Look around you. The sexual grooming of gradeschoolers and the surgical mutilation of their genitals due to sexual neurosis is a direct result of the sexual revolution, as is the abomination and absurdity of Orwellian gay marriage.

It may not be as impossible to convince the public that the alternative of happy marriages is so much less desirable than the hell of sexual self-mutilation, pornography, and perversion seen around us. It is not as if the Left will be satisfied with castration and mastectomy performed on children, once this is normalized. They will move on to the next thing, and after that, the next.

There is no final level. Hell is bottomless.

December 12, 2022

The “masher” in US towns and cities

Filed under: History, Liberty, USA — Tags: , , , , , , — Nicholas @ 03:00

Virginia Postrel wrote an article for the Wall Street Journal on how changes in US retailing in the late 19th century helped women achieve more equal status with men (non-paywalled here). Some interesting parts had to be cut for space reasons, so she’s posted them on her Substack:

As I write in the essay, urban department stores helped to liberate women:

    Urban shopping districts were where women claimed the right to dine outside their homes, walk unescorted and take public transportation without loss of reputation. Thousands of female sales clerks flowed out of stores in the evenings, when downtowns had previously been male territory. Department stores provided ladies’ rooms that gave women places to use the toilet and refresh their hair and clothing. They offered female-friendly tearooms. Directly and indirectly, modern shopping enlarged women’s public role.

But as “respectable” women claimed their right to public space, they also attracted unwanted male attention:

    It also made sexual harassment a more prominent issue. Men known as “mashers” gathered in shopping districts to ogle and chat up women. Some were no more than well-dressed flirts, violating Victorian norms in ways that few today would find objectionable. Many contented themselves with what an outraged clubwoman termed “merciless glances”. Others followed, catcalled and in some cases fondled women as they strolled between stores, paused to look in windows or waited for trams.

This cartoon from the October 30, 1902 New York Evening World gives some idea of the public outrage toward “mashers”, in this case on streetcars.

Mores were in flux. By old-fashioned standards, everything from a friendly smile or conversation starter to stalking and groping was an insult to a woman’s virtue. Newspapers launched anti-masher crusades and prominent women demanded stricter law enforcement and stern punishment.

    “No other feature of city life offers so many opportunities for making life a burden to the woman who for any reason must go about the city alone or with a woman companion,” opined the Chicago Tribune in 1907, leading a crusade against mashers. Outraged society ladies called for hard labor or public flogging as punishment. “Ogling is just as disgusting and offensive to a good woman as any other mode of attack,” declared the president of the Chicago Women’s Club.

    When the Chicago police chief suggested that women avoid harassment by staying home and limiting their time in stores, he was roundly denounced by prominent women, business interests and civic leaders. A clergyman declared it “humiliating … that the authorities responsible for the maintenance of public order should feel themselves compelled to refuse the right of the road to any of the city’s citizens.” Americans increasingly assumed that women deserved the same freedom as men to move about in public — a freedom in which retailers and their suppliers had a large economic stake.

But there’s a darker side to the story that didn’t make it into the essay’s published version. The crusade against mashers, while based on a real problem, had a strong element of moral panic.

In Chicago, where the police chief was soon out of office, police won the power to arrest vagrants, including mashers, without warrants and to seek punishment by hard labor rather than fines. Crusading newspapers didn’t give mashers a chance to defend themselves. Nor did they report on the wrongly accused. In the same era that society women were calling for mashers to be publicly whipped, lynching reached its peak — often sparked by the allegation of masher-type offenses that crossed color lines.

Giving police broad powers to arrest men who made shoppers uncomfortable was an extreme solution. (Many women declined to testify in court, so prosecutions were spotty.) It did help to make streets safer for women, but so did a shift in mores that more clearly distinguished between flirtation and assault.

November 15, 2022

QotD: Second-wave feminism

Filed under: History, Politics, Quotations, USA — Tags: , , , — Nicholas @ 01:00

Second-wave feminism went off the track when it started to demonize men and blame them for all the evils in human history. It’s a neurotic world-view that was formulated in too many cases by women (including Gloria Steinem and Kate Millett) with troubled childhoods in unstable homes. First-wave feminism, in contrast, focused on systemic social problems that kept women in secondary or dependent status. My favorite period in feminism has always been the 1920s and 1930s, when American women energized by winning the vote gained worldwide prominence for their professional achievements. My early role models, Amelia Earhart and Katharine Hepburn, were fierce individualists and competitors who liked and admired men and who never indulged in the tiresome, snippy rote male-bashing that we constantly hear from today’s feminists. I am an equal opportunity feminist who opposes special protections for women. What I am saying throughout my work is that girls who are indoctrinated to see men not as equals but as oppressors and rapists are condemned to remain in a permanently juvenile condition for life. They have surrendered their own personal agency to a poisonous creed that claims to empower women but has ended by infantilizing them. Similarly, boys will have no motivation to mature if their potential romantic partners remain emotionally insecure, fragile, and fearful, forever looking to parental proxies (like campus grievance committees or government regulators) to make the world safe for them.

Camille Paglia, “Prominent Democratic Feminist Camille Paglia Says Hillary Clinton ‘Exploits Feminism’”, Washington Free Beacon, 2017-05-15.

October 29, 2022

QotD: Camille Paglia’s “Amazon” Feminism

Filed under: Liberty, Politics, Quotations — Tags: , , , — Nicholas @ 01:00

I am an equal opportunity feminist. That is, I demand the removal of all barriers to women’s advance in the political and professional realms. However, I oppose special protections for women, such as workplace quotas or campus procedures that favor women during sexual assault complaints. I want total equality before the law.

In my view, special protections of any kind infantilize women. My code of Amazon feminism is based on the empowerment of the individual: Women must not regress to a pre-feminist past to become passive wards of the state.

Camille Paglia, interviewed in “Feminist critic Camille Paglia: ‘Merkel is an important role model for mature women'”, DW, 2017-06-01.

September 27, 2022

Is Kayla Lemieux the leading edge of LGBT tolerance or a “dude gaming the system”?

Filed under: Cancon, Education, Health, Politics — Tags: , , , , — Nicholas @ 05:00

Back on September 16, I posted a link to the then-breaking story of the teacher in Halton whose prosthetic breasts had poked into news headlines everywhere: “This is either the teacher of the year (come on, you know that’s inevitable because reasons) or someone doing an epic physical and psychological parody of our culture right now.” It’s nearly two weeks later, and we’re still not really clear on which of those two possibilities is closest to the truth. At PJ Media, Athena Thorne is making a case for the epic prank case:

There is the most titillating rumor being bandied about the interwebs right now. And while it may or may not be true, it’s certainly food for thought. It concerns “Kayla Lemieux”, the infamous trans-woman shop teacher at Oakville Trafalgar High School (OTHS) in Ontario, Canada.

An anonymous poster on an online forum recently made a claim about Lemieux’s shop class back when “Kayla” was still Mr. Kerry Luc Lemieux. The post reads:

    This dude is gaming the system. An anon here yesterday was in this dude’s class. This teacher was almost fired for ‘toxic masculinity’ last year, as well as not embracing woke culture. He’d drop redpills to his class, such as how silly gender neutral bathrooms are. The school board hates him.

    He’s now upping the ante to exploit the very clown world the school and society itself created. His long game is most likely to get fired, and then sue for discrimination. There is no other explanation… No better way to troll clown world than to become an over-the-top caricature of a woman.

File this allegation under “Huge if True” (lol). Imagine for a moment that the anonymous person is telling the truth. If that is the case, then this teacher is the greatest hero the sane world has fronted yet.

If Lemieux is indeed pranking the school board, then he is a genius. When images of the trans-busty high school shop teacher began spreading like wildfire online, the outrage was swift and formidable. OTHS and the Halton District School Board (HDSB) went on the defensive — and it quickly became evident that they had painted themselves into a corner with their mindless commitment to “inclusion”.

“We are aware of discussion on social media and in the media regarding Oakville Trafalgar High School. We would like to take this opportunity to reiterate to our community that we are committed to establishing and maintaining a safe, caring, inclusive, equitable and welcoming learning and working environment for all students and staff”, said OTHS in an email sent to parents and obtained by feminist news site Reduxx.

August 30, 2022

The plasticity of language, slippery definitions, and the ongoing gender wars

Filed under: Health, Media, Politics — Tags: , , , , — Nicholas @ 05:00

In The Line, Allan Stratton considers some of the reasons for misunderstanding, argument, and anger in the suddenly huge gender wars in western culture:

Two people at EuroPride 2019 in Vienna holding an LGBTQ+ pride rainbow flag featuring a design by Daniel Quasar; this variation of the rainbow flag was initially promoted as “Progress” a PRIDE Flag Reboot.
Photo by Bojan Cvetanović via Wikimedia Commons.

From my perspective, much of the controversy stems from academic redefinitions of language and concepts over the past 60 years. As these changes affected a small subculture, mainstream society paid them no mind. But language has consequences.

I’m a gay man in his early seventies, who’s paid close attention to the decades of linguistic manipulations that have turned sense into nonsense. Once, words and concepts had clear understandings that helped to create widespread support for LGBT rights. More recently, they have been conflated and inverted, and threaten to negatively affect the rights of women, the safety of gender-nonconforming children, and the lives of gays, lesbians, and transexuals.

A quick primer on the change in key terms may help to clarify our current mess and suggest a way forward:

Today the trans umbrella is understood to be a single movement within the Alphabet alliance, but in 1960s North America, it referred to three specific groups: self-identified transsexuals, transvestites and transgenders. There was some overlap, but none of the three were specifically attached to the fight for gay rights at all.

Transsexuals gained public prominence thanks to American Christine Jorgensen. After serving in the United States Army, Jorgensen had a sex change operation in Denmark before returning to America in 1953. She never identified as homosexual, but, rather, said she had born in the wrong body. Jorgenson was extraordinarily popular. I urge you to watch these two interviews, one from the ’60s and the other from the ’80s. Her wit, charm, self-assurance and intelligence demonstrate the power of persuasion, especially notable at a time far less tolerant than our own.

Transvestites (a term now considered derogatory) dressed and used the pronouns of the opposite sex, but fully acknowledged the material reality of their biology. Some were gay like the legendary Sylvia Rivera and Marsha P. Norman, who co-founded Street Transvestite Action Revolutionaries. Most, however, were straight men like Virginia Prince, who published Transvestia Magazine, founded the Society for the Second Self, and published the classic How to be Woman Though Male. They distanced themselves from the gay community, fearing the association hurt their image. “True transvestites,” Prince assured, “are exclusively heterosexual … The transvestite values his male organs, enjoys using them and does not desire them removed.”

The term transgender, coined by psychiatrist John Oliven in 1965, was designed to distinguish transsexuals, who wanted to surgically change sex, from transvestites, whose inclinations were limited to gendered feelings and presentation. But its definition soon morphed to ungainly proportions. By the ’90s, trans academic Susan Stryker had re-re-re-defined it as (deep breath) “all identities or practices that cross over, cut across, move between, or otherwise queer socially constructed sex/gender boundaries (including, but not limited to) transsexuality, heterosexual transvestism, gay drag, butch lesbianism, and such non-European identities as the Native American berdache (now 2 Spirit) or the Indian Hijra.”

It’s key to remember that, at this time, trans people typically considered themselves the opposite sex spiritually and socially, but not literally: To repeat, trans women like Virginia Price insisted they were straight male heterosexuals, and would have been outraged at the suggestion that they were lesbians. As a result, women’s rights were never infringed. No one insisted that “sexual attraction” and “biologically sexed bodies” be defined out of existence. Nor were “tomboys” and “sissies” expected to seek gender clinics or consider puberty blockers, cross-sex hormones and surgery.

Under those circumstances, trans people gradually gained public support for human and civil rights protections. It’s easy to empathize with the distress of feeling trapped in the wrong body, and the horror of wanting to claw one’s way out. And how can a live-and-let-live world justify discrimination against people for simply wanting to imagine and present themselves as they wish? Progress, though imperfect and incomplete, was real.

But, as we have seen practically every day in the last few years, for true Progressives, mere “progress” isn’t enough and there are no waypoints on the road to Utopia…

July 5, 2022

QotD: The Great Enrichment

Filed under: Economics, Europe, History, Liberty, Quotations — Tags: , , , — Nicholas @ 01:00

The explanation of the Great Enrichment is people. Paul Romer says so, as do a few others, among whom are some students I did not teach price theory to at the University of Chicago. On the other hand, Paul sets it down to economies of scale, which mysteriously drop down on England in the 18th century and gradually on us all. Yet China had peace, science, and enormous cities when Europeans were huddled in small groups inside town walls, or isolated villae.

In particular, it is ideas that people have for commercially tested betterment that matter. Consider alternating-current electricity, cardboard boxes, the little black dress, The Pill, cheap food, literacy, antibiotics, airplanes, steam engines, screw-making machines, railways, universities, cheap steel, sewers, plate glass, forward markets, universal literacy, running water, science, reinforced concrete, secret voting, bicycles, automobiles, limited access highways, free speech, washing machines, detergents, air conditioning, containerization, free trade, computers, the cloud, smart phones, and Bob Gordon’s favorite, window screens. …

And the Great Enrichment depended on the less famous [but] crucial multitudes of free lunches prepared by the alert worker and the liberated shopkeeper rushing about, each with her own little project for profit and pleasure. Sometimes, unexpectedly, the little projects became big projects, such as John Mackey’s one Whole Foods store in Austin, Texas resulting in 479 stores in the U.S. and the U.K., or Jim Walton’s one Walmart in Bentonville, Arkansas resulting in 11,718 stores worldwide.

Letting people “have a go” to implement such ideas for commercially tested betterment is the crux. It comes, in turn, from liberalism, Adam Smith’s “obvious and simple system of natural liberty”, “the liberal plan of [social] equality, [economic] liberty, and [legal] justice”. Liberalism permitted, encouraged, honored an ideology of “innovism” — a word preferable to the highly misleading word “capitalism,” with its erroneous suggestion that the modern world was and is initiated by piling up bricks and bachelors’ degrees.

Dierdre McCloskey, “How Growth Happens: Liberalism, Innovism, and the Great Enrichment (Preliminary version)” [PDF], 2018-11-29.

January 28, 2022

QotD: The Myth of Spartan Equality

Filed under: Europe, Greece, History, Law, Quotations — Tags: , , , , — Nicholas @ 01:00

This idea – the degree of equality and cohesion – is what I prefer to call the Myth of Spartan Equality, and it’s going to be our target today.

Where does this idea come from? Well, it comes from the same pro-Spartan sources we discussed last time. Plutarch claims that Lycurgus‘ decision to banish money from Sparta essentially removed greed by making all of the Spartans equal (Plut. Lyc. 9.1-4) – or equally poor – though we should note that Plutarch is writing 900 years after Lycurgus (again, probably not a real person) was supposed to have lived. Xenophon notes approvingly that Lycurgus forbade the Spartans from engaging in productive business of any kind, making them thus unable to accumulate wealth (Xen. Lac. 7.1-6). Land was supposed to be distributed equally to each full Spartan citizen – the spartiates or homoioi (we’ll define these terms in a second) in equal plots called kleroi.

This idea – the Myth of Spartan Equality – is perhaps the single “biggest idea” in the conception of the Spartan state, rivaled only by the myth of Spartan military excellence (don’t worry, we’ll get there!). There is something deeply appealing, at a bedrock emotional level, to the idea of a perfectly equal society like that. And that myth of equality has prompted all sorts of thinkers from all sorts of eras (Rousseau, most famously) – including our own – to be willing to look past Sparta’s many, many failings.

And on the face of it, it does sound like a very equal society – practically a collectivist utopia. It is a pleasant vision. Unfortunately, it is also a lie.

[…] every Greek polis had a three-level layer-cake of status: the citizen body, free non-citizens (like foreigners), and non-free persons (slaves). You could – and the Greeks did – divide that top group by wealth and birth and so on, but we’ll get to that a bit later in this post and the next. For now, let’s stick with the three-level layer cake. Sparta follows this scheme neatly.

At the top were the Spartiates, the full-citizen male Spartans. According to Herodotus there were once 8,000 of these (Hdt. 7.234.2); supposedly 9,000 based on the initial number of equal land plots (kleroi) handed out (Plut. Lyc. 8.3 – or rather than saying “handed out” we might say “seized”). Of course these are tallies of Spartiate males, but women could be of citizen stock (but not citizens themselves) and we ought to imagine an equal number of spartiate women at any given time. For a child to be born into the citizen class (and thus eligible for the agoge and future full citizenship), he had to have a citizen father and a citizen mother. We’ll deal with the bastards a bit further down. Also, the spartiates were often also called the homoioi, sometimes translated as “peers” but literally meaning something like “the equals”. As we’ll see, that equality is notional at best, but this ideal of citizen equality was something Sparta advertised about itself.

[…]

But the final word on if we should consider the helots fully non-free is in their sanctity of person: they had none, at all, whatsoever. Every year, in autumn by ritual, the five Spartan magistrates known as the ephors declared war between Sparta and the helots – Sparta essentially declares war on part of itself – so that any spartiate might kill any helot without legal or religious repercussions (Plut. Lyc. 28.4; note also Hdt. 4.146.2). Isocrates – admittedly a decidedly anti-Spartan voice – notes that it was a religious, if not legal, infraction to kill slaves everywhere in Greece except Sparta (Isoc. 12.181). As a matter of Athenian law, killing a slave was still murder (the same is true in Roman law). One assumes these rules were often ignored by slave-holders of course – we know that many such laws in the American South were routinely flouted. Slavery is, after all, a brutal and inhuman institution by its very nature. The absence of any taboo – legal or religious – against the killing of helots marks the institution as uncommonly brutal not merely by Greek standards, but by world-historical standards.

We may safely conclude that the helots were not only enslaved persons, but that of all slaves, they had some of the fewest protections – effectively none, not even protections in-name-only.

Bret Devereaux, “Collections: This. Isn’t. Sparta. Part II: Spartan Equality”, A Collection of Unmitigated Pedantry, 2019-08-23.

December 16, 2021

The Charter of Rights and Freedoms versus Quebec’s Bill 21 (Loi sur la laïcité de l’État)

Filed under: Cancon, Law, Liberty — Tags: , , , , , , — Nicholas @ 05:00

Andrew Potter characterizes our next big constitutional bun-fight as an exploded time-bomb in the Canadian Charter of Rights and Freedoms:

In 1982, Prime Minister Pierre Trudeau and the provincial premiers inserted a time bomb into the Canadian constitution. It finally went off last week, when an elementary school teacher in West Quebec was removed from the classroom for wearing a hijab, in violation of Bill 21, the province’s secularism law.

The case has generated no shortage of outraged commentary in Canada and abroad, with many denouncing what they see as the “bigotry” of the Quebec law. In The Line on Tuesday, Ken Boessenkool and Jamie Carroll argued that far from implementing a secular state, Quebec has simply imposed a state religion that takes precedence over private belief. In response to these criticisms, many Quebecers say that this is just another round of Quebec bashing. The rest of Canada needs to recognize that the province is different, and to mind its own business.

But it is important to realize that something like this was going to happen sooner or later. The patriation of the constitution and the adoption of the Charter of Rights and Freedoms in 1982 seriously destabilized the Canadian constitutional order, and the twin efforts of the Meech Lake and Charlottetown accords to fix that instability only made things worse. But the real ticking bomb here is s.33 of the Charter, a.k.a. the notwithstanding clause, which allows legislatures to override certain sections of the Charter for renewable five-year terms.

The basic tension is between two more or less incompatible views of the country. On the one hand there is the original concept of a federal Canada, where citizens’ political identities are shaped by and through their relationship with their provincial, and to a lesser extent, national, governments. On the other hand, the Charter created a newer understanding of Canadians as individual rights bearers with political and social identities prior to the state, underwritten by the Charter itself.

October 24, 2021

Andrew Sullivan – “They are the Dana Carvey church ladies of our time, except instead of saying ‘Could it be Satan?!’ when confronting some cultural or moral transgression, they turn to the camera, clutch their pearls, and say ‘Could it be whiteness?!'”

Filed under: Media, Politics, USA — Tags: , , , , , , — Nicholas @ 03:00

Andrew Sullivan on what he titles “The Betrayal Of Our Gay Inheritance”:

It was, as it turned out, a bit of a non-event. The walkout by transgender Netflix employees and their supporters to demand that the company take down and apologize for the latest Chappelle special attracted “dozens”, despite media hype.

But the scenes were nonetheless revealing. A self-promoting jokester showed up with a placard with the words “We Like Jokes” and “We Like Dave” to represent an opposing view. He was swiftly accosted by a man who ripped the poster apart, leaving the dude with just a stick, prompting the assailant to shout “He’s got a weapon!” Pushed back by other protestors, he was then confronted by a woman right in front of him — shaking a tambourine — and yelling repeatedly into his face: “Repent, motherfucker! Repent! Repent!”

This is the state of what’s left of the gay rights movement in America. Judgmental, absolutist, intolerant, and hysterical, it looks to shut down speech it dislikes, drive its foes out of the public square, compile enemies’ lists of dangerous writers, artists, and politicians, and cancel and protest anything that does not comport with every tiny aspect of their increasingly deranged ideology.

The generation that now leads the movement does not seem to know the actual history of the gay rights movement, or the centrality of free expression to gay identity. They also seem to have no idea of the history of the movement against gay rights. Because if they did, they might be shocked at the ironies involved.

Anti-gay forces, hegemonic for centuries, were just like these trans activists. They were just as intent on suppressing and stigmatizing magazines, shows, and movies they believed were harmful. They too targeted individual artists and writers for personal destruction. They too believed that movies and comedy needed to be reined in order to prevent social harm. They protested in front of movie theaters. They tried to get shows canceled. And if you’d marched in any gay demo or Pride in the 1990s, you’d always be prepared to confront a grimacing Christianist yelling “Repent! Repent!” in your face.

In fact, it’s hard not to see the trans far left as a farcical replay of the Religious Right of the past. They are the Dana Carvey church ladies of our time, except instead of saying “Could it be Satan?!” when confronting some cultural or moral transgression, they turn to the camera, clutch their pearls, and say “Could it be whiteness?!”

This was never, ever the spirit of the gay rights movement in the past. In fact, it was America’s guarantee of free expression and free association that made the gay rights movement possible. It was the First Amendment, and the spirit of the First Amendment, that was easily the most important right for gays for decades. From the fledgling Society for Human Rights, formed in Chicago in 1924, and its pioneering magazine, Friendship and Freedom, to the struggles against censorship in the 1950s, with One Magazine, and erotic Physique pamphlets under siege, it was the First Amendment that, especially under Oliver Wendell Holmes, allowed gay people to find each other, to develop arguments for their own dignity and self-worth, and to sustain free associations when the entire society viewed them as perverts and undesirables and child molesters.

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