Quotulatiousness

August 12, 2021

The Canadian Historical Association’s “consensus” on genocide in Canada

Filed under: Cancon, Education, Government, Health, History — Tags: , , , , — Nicholas @ 03:00

In Quillette, Christopher Dummitt reports on last month’s declaration by the Canadian Historical Association that not only were past Canadian governments complicit in deliberate genocide against First Nations, but that such mass extermination efforts are current and ongoing:

Kamloops Indian Residential School, 1930.
Photo from Archives Deschâtelets-NDC, Richelieu via Wikimedia Commons.

Last month, the Canadian Historical Association (CHA) issued a public “Canada Day Statement” — described as having been “unanimously approved” by the group’s governing council — declaring that “existing historical scholarship” makes it “abundantly clear” that Canada’s treatment of Indigenous peoples amounts to “genocide”. The authors also claimed that there is a “broad consensus” among historians on the existence of Canadian “genocidal intent” (also described elsewhere in the statement as “genocidal policies” and “genocidal systems”) — an alleged consensus that is “evidenced by the unanimous vote of our governing Council to make this Canada Day Statement”.

The authors went further by arguing that both federal and provincial governments in Canada “have worked, and arguably still work, towards the elimination of Indigenous peoples as both a distinct culture and physical group” (my emphasis); thereby suggesting that there is “arguably” an ongoing genocide going on, to this day, on Canadian soil.

The idea that Canada is currently waging a campaign of mass extermination against Indigenous people may sound like something emitted by Russian social-media bots or Chinese state media. But no, this is an official statement from the CHA, a body that describes itself as “the only organization representing the interests of all historians in Canada” — presumably including me.

In fact, there is no “broad consensus” for the proposition that Canadian authorities committed genocide, let alone for the completely bizarre idea that a genocide is unfolding on Canadian soil even as you read these words. And while many of us have become used to such plainly dilatory claims being circulated by individual Canadian academics in recent years, the CHA’s use of its institutional stature in this way was so shocking that it caused dozens of historians to affix their names to a letter of protest.

Notwithstanding what this (or any other) official body claims, the question of whether Canada committed genocide is not a settled issue among scholars. Canada is a relatively small country, home to only a small number of professional historians. And so even this modest-seeming collection of names suffices to disprove the CHA’s claim that it speaks for the entire profession. Moreover, many of those who have signed the letter are senior scholars giving voice to younger colleagues who (rightly) fear that speaking out publicly will hurt their careers.

I am not writing here to defend the actions of Canadian governments toward Indigenous populations. As most Canadians have known for decades, the policy of forcing Indigenous children to attend residential schools led to horrendous cases of sexual and physical abuse. There was also a long history in many schools of refusing to let children speak their native languages or continue their cultural traditions. These were assimilatory, underfunded institutions created and run by people who typically believed that they were doing Indigenous people a favour by “civilizing” them.

What I am addressing, rather, is (a) the question of whether these actions are correctly described with the word “genocide”, and (b) the CHA’s false claim that there is “broad consensus” on the answer to that question. As the letter of protest states:

    The recent discovery of graves near former Indigenous residential schools is tragic evidence of what the Truth and Reconciliation Commission (TRC) documented in Volume 4 of its final report — a report that we encourage all Canadians to read. We also encourage further research into gravesites across Canada and support the completion of a register of children who died at these schools. Our commitment to interrogate the historical and ongoing legacies of residential schools and other forms of attempted assimilation is unshaken. However, the CHA exists to represent professional historians and, as such, has a duty to represent the ethics and values of historical scholarship. In making an announcement in support of a particular interpretation of history, and in insisting that there is only one valid interpretation, the CHA’s current leadership has fundamentally broken the norms and expectations of professional scholarship. With this coercive tactic, the CHA Council is acting as an activist organization and not as a professional body of scholars. This turn is unacceptable to us.

Historians are taught to approach their study of the past with humility, on the understanding that the emergence of new documents and perspectives may require us to revise our assessments. Moreover, even if an individual scholar might have strong opinions about a particular historical subject — having become certain that his or her interpretation represents the truth — the community of historians exists in a state of debate and disagreement. We are always aware that two historians sifting through the same archival box of documents can develop very different theories about what those documents mean.

It is true that there are some areas of history that might be fairly labelled as definitively “settled”. But these are few. And even in these cases, consensus typically arises organically, through the accumulated weight of scholarship — not, as in the case of the CHA’s Canada Day stunt, through ideologically charged public statements that seek to intimidate dissenting academics into silence.

August 4, 2021

QotD: The Bell Curve of the benefits of (modern) education

Filed under: Education, Humour, Quotations, USA — Tags: , , — Nicholas @ 01:00

It’s become clear over the last two or three decades that the benefits of education follow a bell curve (see the image at the top of this item).

On the far left of the curve is a newborn — who has learned literally nothing, knows nothing, and has received no benefit from education.

As we learn from our parents at home and our teachers at school, we progress along the curve with benefits accumulating along the way.

But something happens somewhere between sophomore year Vivisecting the Deconstructed Patriarchy 201 at Bleeding Heart College and achieving the dream of earning that Ph.D. from the University of Charging More Than a Mortgage for your dissertation on Imposing Ruthless Meaninglessness on Others.

Somewhere just on the right side of the bell curve, we devolve along the curve with detriments accumulating along the way.

By the time you’re as well educated as Dr. Swannie Jett, you’re so untethered from reality that you’re basically impervious to knowledge.

Stephen Green, “Insanity Wrap #198: Looted & Burned Target Store Puts Up Mural Celebrating Arson”, PJ Media, 2021-05-03.

July 27, 2021

John McWhorter on “antiracism” in theory and practice at the University of California

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

John McWhorter doesn’t just comment on this issue from mere distant concern, because he was working at UC Berkeley and watched it happen before his eyes:

John McWhorter’s Twitter thumbnail image

When I taught at UC Berkeley in the 1990s, it was an open secret that there was a two-tier undergraduate student body. Namely, black and Latino students tended to be considerably less prepared for the workload than white and Asian students.

No one talked about it openly, but plenty attested to it when they were sure the wall didn’t have ears, and to notice it was not racist – it was simple fact. Of course there were weak white and Asian students; of course there were excellent black and Latino students. But a tendency was unmistakable. It was painfully obvious that brown students were admitted according to very different standards than white and Asian ones.

Proposition 209 barred racial preferences of that kind in the UC system as of 1998, and of course, fewer brown students were admitted to the flagship schools Berkeley and UCLA after that. There were still plenty of brown students – the “resegregation” so many furiously predicted never happened. But not as many as before. And there has remained, for almost a quarter century now, a contingent who have never gotten over thinking UC would be better by going back to the way it was.

First there was the addition of a “hardship” bonus to the admissions procedure, with standards relaxed for applicants who could attest to having faced obstacles to achievement such as the death of a parent or serious illness. Formally this was supposed to apply to kids of all races. But immediately evaluators started weighting black and Latino hardship heavier than that suffered by white and Asian kids, as in rejecting an Asian applicant who had gone through the same kinds of hardship as a Latino one who was admitted.

I criticized this in the media, and will never forget when the suits assigned a kind, academically accomplished administrator to take me to lunch to “talk to me”. The poor man did his duty and … sat there lying to me. I genuinely felt sorry for him. But this showed how impenetrably committed to antiracism – or at least what they think is antiracism – these admissions officials are.

But even this kind of thing hasn’t been able to return Berkeley and UCLA to the good old days of having a “representative” number of brown students (apparently “representative” means in lockstep with their proportion of the state population). The problem is that pesky SAT, and at last, UC has gotten rid of it. The SAT will no longer be used to evaluate students for admission or even for scholarships.

A lot of people must have clinked their glasses of Pinot over this. But what they’ve done is not antiracist at all.

July 15, 2021

QotD: Macaulay’s prescription for ruling India

Filed under: Britain, Education, Government, History, India, Quotations — Tags: , , , — Nicholas @ 01:00

In 1835 Thomas Macaulay had argued in his famous essay Minute on Education that “We must at present do our best to form a class who may be interpreters between us and the millions whom we govern; a class of persons, Indian in blood and colour, but English in taste, in opinions, in morals, and in intellect. To that class we may leave it to refine the vernacular dialects of the country, to enrich those dialects with terms of science borrowed from the Western nomenclature, and to render them by degrees fit vehicles for conveying knowledge to the great mass of the population.”

Macaulay was arguing that British Government should spend money on educating those it found under its rule. So it came to be as Britain ruled over the most heavily-populated and most valued part of its empire for another century.

Jawaharlal Nehru, the Prime Minister who led India to independence from Britain, studied at Trinity College, Cambridge, and at the Inner Temple, and was closely connected to the Fabian Society. Nehru’s rival, Muhammad Ali Jinnah, the founder of Pakistan, studied law at the Lincoln’s Inn, and was strongly influenced by English utilitarianism and French positivism. Nehru was an agnostic who requested a secular burial (this was denied him), while Jinnah was a gin-drinker whose religious attachments were more a matter of identity than belief.

Nehru and Jinnah led India and Pakistan to independence as the brown-skinned Westerners Thomas Macaulay had envisioned a century earlier. South Asian in appearance and pedigree, the leaders of these two nations nevertheless personified a fundamental truth about the Western orientation of the new Asian states. Pakistan was aligned with the United States, while socialist India was nominally non-aligned but clearly tilted toward the Soviet bloc. Though the populace of these nations were mostly illiterate, poor and detached from the cosmopolitan currents of the world, their elites were integrated among the English-speaking peoples. Nehru’s daughter, Indira Gandhi, attended Somerville College, Oxford. His grandson, Rahul Gandhi, whose mother is Italian, studied at Harvard and Trinity College.

Razib Khan, “Why the West lost India’s culture wars”, UnHerd, 2021-04-13.

July 14, 2021

Instead of economics, how about “humanomics”?

Filed under: Books, Economics, Education, History — Tags: , , — Nicholas @ 03:00

In City Journal, Allison Schrager reviews Bettering Humanomics: A New, and Old, Approach to Economic Science by Deirdre McCloskey:

I thoroughly enjoyed Deirdre McCloskey’s Bettering Humanomics, but I may be a glutton for feelings of intellectual inadequacy. Truth be told, I only understood about 60 percent of the book. It contains countless references to great works of the humanities, economics, and the history of economic thought. A casual reader cannot possibly be familiar with a fraction of them, even within his own field. But McCloskey expects you to know them.

At first this book frustrated and confused me. Then I suspected this reaction was by design. I am, after all, an economist myself: I have dedicated my life to learning my craft and benefited from many years of training at great institutions from important thinkers. But reading Humanomics, I became fully aware of how little I know. I now believe that becoming a fully formed economist requires that I stop watching trash TV in my free time and read the Theory of Moral Sentiments instead. McCloskey pulls no punches, whether on her intellectual opponents or on the reader. Here is one example, where she defends herself from a critic, philosopher Gerald Gaus:

    Aside from these textual matters, I must say I find myself repelled by Gaus’s vision of people as cynical conformists: “we are such deeply social normative creatures, in the sense that we are so attuned to the normative expectations of others, that we can achieve a stable rule-based system of cooperation even when many are not enthusiastic about the moral attitudes and virtues that the rules express.” I invite him to reread Thucydides’s dialogue between the Athenian diplomats and the Melians, and repent.

McCloskey argues that economics would be better if we listened to people — in controlled experiments, chat rooms, meetings, surveys, and at the Rotary. We need to absorb the lessons from art and culture (perhaps trash TV has value, after all). She does not believe that economists need to ditch math and data, but our overreliance on these tools encourages us to view people as abstractions and leads us astray. Such tendencies also help explain the rise of behaviorism, which assumes that humans are flawed creatures who must be nudged by a wise bureaucrat into better choices; recent flirtations with industrial policy; and the belief that, if we just get our government and laws right, growth will follow.

We must consider how individuals see and experience the world around them, and we must recognize that humans are malleable in ways that we don’t account for. For example, McCloskey estimates a quarter of all income comes from “Sweet Talk” — not lies or trickery, but the ability to be persuasive and compelling, a crucial aspect of sales and advertising. It influences how we perceive the world and can be an important part of motivation.

We economists have lost our appreciation for the humanities, and that means that we underestimate the importance of human dignity. This is no small oversight. McCloskey spends about a third of her book arguing that understanding the humanity of the northwestern European population can explain why it industrialized first. Other countries around the world had wealth, strong institutions, and well-trained mathematicians and engineers (perhaps better ones), but industrialization happened in Britain first because it treated its people with dignity and empowered them with both rhetoric and knowledge.

July 1, 2021

QotD: Life at “Flyover State” in the 1990s

Filed under: Architecture, Bureaucracy, Education, Quotations, USA — Tags: , , , , — Nicholas @ 01:00

Something felt off when I arrived at Flyover State to take up my first teaching gig. It took me a while, but I finally figured it out: Everything, everywhere, was just ugly.

“Blandly utilitarian” was about the best that one could say about the least offensive campus architecture; “brutalist monstrosities” was closer to the truth for most of it. And as with the campus, so with the town — the off-campus housing was beautiful old Victorian houses ripped up and made into “efficiency” apartments, crammed cheek by jowl with poured-concrete boxes that looked like barracks for low-ranking Party members in the Pyongyang suburbs. The public parks were nicely landscaped, but each featured some publicly-subsidized “art” that made you want to gouge your eyeballs out. Every single space had wheelchair ramps, and was festooned with enough signs to give M. Night Shyamalan wood. It was hideous.

As with the built environment, so with human behavior. Everyone on the faculty looked like a refugee from 1968, but instead of toking righteous bud, they’d been taking sriracha enemas. The shopkeepers who catered to them were seemingly locked in a contest to out-obnoxious each other over their leftwing politics, and as for the few tradesmen who provided vital services, they had the warm and welcoming vibe of a DMV supervisor. Not that I blame them for this — I ended up hanging out with a lot of those guys at a townie bar, and trust me, being called out to work at a professor’s home is exactly the kind of experience you think it is. Hurry up and fix the leaky pipe, bigot, while I lecture you about your privilege … then try to stiff you on the bill. (Same thing in reverse for the students). So they came off like cops, assuming that everyone they met was a dyed-in-the-wool asshole until proven otherwise.

Life in a college town, then, is soulless, instrumentalist, transactionalist — everything’s for sale, but everything had best be spelled out, in writing, in triplicate. Nobody’s from there, nobody stays there, so everything is always on the arm. No one and nothing is ever on the level; everyone is always looking to chisel everyone else. And, ironically, the longer someone stays there, the more likely xzhey are to push this attitude to near-platonic perfection — eggheads all believe, with all their hearts and souls, that they deserve to be at Harvard, so when Harvard doesn’t come calling, the days and months and years become an intolerable insult. How dare they expect me to live like this, in a place designed to cater to my every whim, making only 100 large per year! It’s an outrage!!

Looking back on it, I see now why I hated the 1990s so much. Eggheads are incredibly conservative about everything but their politics, but in this one case, they really were as “progressive” as they fancy themselves. Before just about anyone else, they embraced the globohomo ethos of rootless piracy. Then as now, they all claimed to hate “sportsball” (if you’ll forgive an anachronism for clarity’s sake) with the heat of a thousand suns, but they could’ve given LeBron James lessons on how to be a backstabbing, glory-hogging, money-chasing, utterly mercenary douchebag. As early as the late 1980s, they found the idea of remaining loyally in one institution, building it up as a service to the community, as laughable as modern sportsballers find sticking in one city in order to be a role model. Fuck that, give me mine!!!

Severian, “Everything Is Ugly New”, Rotten Chestnuts, 2021-02-15.

June 28, 2021

QotD: Urbanization

Filed under: Economics, Education, India, Liberty, Quotations — Tags: , , , — Nicholas @ 01:00

The environmentalist aesthetic is to love villages and despise cities. My mind got changed on the subject a few years ago by an Indian acquaintance who told me that in Indian villages the women obeyed their husbands and family elders, pounded grain, and sang. But, the acquaintance explained, when Indian women immigrated to cities, they got jobs, started businesses, and demanded their children be educated. They became more independent, as they became less fundamentalist in their religious beliefs. Urbanization is the most massive and sudden shift of humanity in its history.

Stewart Brand, “Environmental Heresies”, Technology Review, 2005-05

June 21, 2021

“… the GOP needs an inflammatory issue to rile their racist base, and so this entire foofaraw is really just an astro-turfed, ginned-up partisan gambit about nothing”

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

An excerpt from Andrew Sullivan’s most recent Weekly Dish looks at the burgeoning fight over the use of Critical Race Theory in public schools:

The stories in the mainstream media this past week about the broadening campaign to ban critical race theory in public schools have been fascinating — and particularly in how they describe what CRT is. Here’s the Atlantic‘s benign summary of CRT: “recent reexaminations of the role that slavery and segregation have played in American history and the attempts to redress those historical offenses.” NBC News calls it the “academic study of racism’s pervasive impact.” NPR calls CRT: “teaching about the effects of racism.” The New York Times calls it, with a straight face, “classroom discussion of race, racism” and goes on to describe it as a “framework used to look at how racism is woven into seemingly neutral laws and institutions.”

How on earth could merely teaching students about the history of racism and its pervasiveness in the United States provoke such a fuss? No wonder Charles Blow is mystified. But don’t worry. The MSM have a ready explanation: the GOP needs an inflammatory issue to rile their racist base, and so this entire foofaraw is really just an astro-turfed, ginned-up partisan gambit about nothing. The MSM get particular pleasure in ridiculing parents who use the term “critical race theory” as shorthand for things that just, well, make them uncomfortable — when the parents obviously have no idea what CRT really is.

When pushed to describe it themselves, elite journalists refer to the legal theories Derrick Bell came up with, in the 1970s — obscure, esoteric and nothing really to do with high-school teaching. “If your kid is learning CRT, your kid is in law/grad school,” snarked one. Marc Lamont Hill even tried to pull off some strained references to Gramsci to prove his Marxian intellectual cred, and to condescend to his opponents.

This rubric achieves several things at once. It denies that there is anything really radical or new about CRT; it flatters the half-educated; it blames the controversy entirely on Republican opportunism; and it urges all fair-minded people to defend intellectual freedom and racial sensitivity against these ugly white supremacists.

What could be more convenient? NBC News “reporter”, Brandy Zadrozny, even decried parents’ attempts to discover through FOIA requests just what their children are being taught — and argued this week that, “for longtime ultra conservative activists, CRT is the opportunity of a lifetime.” CRT, she explains, is not a threat at all, and there is no proof that it is even being taught. It’s “just a catch-all term repurposed as a conservative boogeyman.” She goes on: “it harnesses pushback against 2020’s racial justice movement, covid denialism, and depends on a base still energized by Trump and misinformation, looking for political power.”

I’m sure the MSM will continue to push this narrative indefinitely. They are still insisting, after all, that “white supremacy” is behind hateful attacks on Asian-Americans, and that soaring murder rates are purely a function of Covid19. And you can see why: this dismissive take is extremely helpful in avoiding what is actually happening. It diverts attention from the stories and leaks and documents that keep popping up all over the place about extraordinary indoctrination sessions that have become mandatory for children as early as kindergarten.

QotD: The young Richard Nixon

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

As a schoolboy he hadn’t a single close friend, preferring to cloister himself up in the former church’s bell tower, reading, hating to ride the school bus because he thought the other children smelled bad. At Whittier, a fine Quaker college of regional reputation unknown anywhere else, he embarked upon what might have been his most humiliating job of all: learning to be a backslapping hail-fellow-well-met. (“I had the impression he would even practice his inflection when he said ‘hello'”, a reporter later observed.) The seventeen-year-old blossomed when he realized himself no longer alone in his outsiderdom: the student body was run, socially, by a circle of swells who called themselves the Franklins, and the remainder of the student body, a historian noted, “seemed resigned to its exclusion.” So this most unfraternal of youth organized the remnant into a fraternity of his own. Franklins were well-rounded, graceful, moved smoothly, talked slickly. Nixon’s new club, the Orthogonians, was for the strivers, those not to the manner born, the commuter students like him. He persuaded his fellows that reveling in one’s unpolish was a nobility of its own. Franklins were never photographed save in black tie. Orthogonians wore shirtsleeves. “Beans, brains, and brawn” was their motto. He told them *orthogonian* — basically, “at right angles” — meant “upright,” “straight shooter.” Also, their enemies might have added, all elbows.

The Orthogonians’ base was among Whittier’s athletes. On the surface, jocks seem natural Franklins, the Big Men on Campus. But Nixon always had a gift for looking under social surfaces to see and exploit the subterranean truths that roiled underneath. It was an eminently Nixonian insight: that on every sports team there are only a couple of stars, and that if you want to win the loyalty of the team for yourself, the surest, if least glamorous, strategy is to concentrate on the nonspectacular — silent — majority. The ones who labor quietly, sometimes resentfully, in the quarterback’s shadow: the linemen, the guards, the punter. Nixon himself was exemplarily nonspectacular: the 150-pounder was the team’s tackle dummy, kept on squad by a loving, tough, and fatherly coach who appreciated Nixon’s unceasing grit and team spirit — nursing hurt players, cheering on the listless, even organizing his own team dinners, entertaining the guests on the piano, perhaps favoring them with the Orthogonian theme song. It was his own composition.

Nixon beat a Franklin for student body president. Looking back later, acquaintances marveled at the feat of this awkward, skinny kid the yearbook called “a rather quiet chap about campus,” dour and brooding, who couldn’t even win a girlfriend, who attracted enemies, who seemed, a schoolmate recalled, “the man least likely to succeed in politics.” They hadn’t learned what Nixon was learning. Being hated by the right people was no impediment to political success. The unpolished, after all, were everywhere in the majority.

Rick Perlstein, Nixonland: The Rise of a President and the Fracturing of America, 2008.

June 20, 2021

QotD: Cargo cult thinking in education

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

There are a lot of things that set the groundwork for this, and I am not an expert on post-modernism and critical race theory. But one factor that is not often credited is a cargo cult mentality. Folks look at successful white people and observe they all went to college, and then infer that if we just get all the black kids into college, they will be successful too. Their resulting plan is to reduce or eliminate standards that are perceived to be keeping black kids out of college.

The problem of course is that college is not the cause of prosperity, but a marker (with prosperity) of other traits — focus on long-term goals, discipline, hard work, and yes knowing 2+2=4. This sort of woke BS just makes it worse, because it attacks the real roots of prosperity. There are real barriers to poor blacks achieving prosperity — eg how do you focus on long-term goals when you don’t know where you are sleeping tonight or when you have no role models who do so — but the purity and objectivity of math is not among these.

This sort of cargo cult thinking can be seen all the time in Progressive economic proscriptions. The government push for home ownership is another — middle class people own homes so if low income people owned homes they would become middle class. Now, this has a bit of accuracy in that, like the stock market, the elite have goosed the housing market to always go up. But leaving that aside for a moment, owning a home vs renting is a terrible decision for many people — it piles on a lot of financial risk but perhaps more importantly it limits geographic mobility which used to be critical to lower-income people improving their lot.

Warren Meyer, “Are the Woke a False Flag Operation of White Supremacists?”, Coyote Blog, 2021-02-16.

June 11, 2021

Latin and Greek are the next sacrifices to the great god Antiracism

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

In the latest edition of It Bears Mentioning, John McWhorter considers the Princeton University classics department decision to get rid of the requirement for students to read classic texts in the original languages:

“USA – New Jersey – Princeton” by Harshil.Shah is licensed under CC BY-ND 2.0

I have written recently about the Princeton classics department’s decision to eliminate the requirement that students engaging closely with Latin and Greek texts be able to … read them in Latin and Greek. The new idea is that the department will attract more majors by opening up to ideas from students who may be full of beans but just not inclined to tackle complex, ancient languages. And sub rosa, the idea is clearly – as we can see from words in the official statement like underrepresented, perspectives, and experiences – that of especial interest will be black students, especially in light of today’s racial reckoning which the department openly acknowledges was the primary spur for this change.

My disappointment with this decision is because it is part of a tradition of arguments that we do black people a favor by exempting them from certain kinds of faceless, put-up-or-shut-up challenges to entry. Back in the aughts, the classic example was brilliant, fierce black lawyers confidently arguing that because black firefighter applicants don’t do as well on the entrance exams required for the job, the exams are racist and should be eliminated. More recently there has been the idea that if black kids are rare at top-ranked public schools in New York City like Stuyvesant because few excel on the standardized test one must ace to be admitted, then the solution is to eliminate the test as “racist”. The Princeton decision is a variation: to get black kids into classics, it’s supposedly immoral to expect them to master the intricacies of Latin and Greek, languages which I suppose we can see as foreign, “white” to them as well. Rather, they must be admitted in shining expectation that their class comments will be bracingly “diverse” in good old English.

My Atlantic colleague Graeme Wood is more sanguine about the Princeton decision. He argues sagely that a certain kind of student happens to enjoy working their way through languages like Latin as a kind of puzzle (I openly admit being that type), but that there are others who don’t go in for that particular task and yet are itching and well-equipped to engage and analyze classical texts regardless. Graeme notes that we do not consider it an educational tragedy that specialists in English history are not required to be able to read Old English. (Although I wonder if this analogy would hold if the idea were someone specializing in England of the first millennium, where all of the relevant linguistic matter was in Old English [and Latin].)

I can go with him here to an extent. On the one hand, as I have argued here, to engage work only in translation is, of course, to lose a lot. Yet, in making that argument here, I was referring to my own reading War and Peace in English, as I myself was not inclined to hack through it in Russian (although my being black was not the reason for this disinclination [couldn’t help it!]). The question is how important we consider that loss to be.

Having no facility in languages myself, I’m more sympathetic to the students’ viewpoint than I might otherwise be, but depending on someone else’s translation of the text being studied has unexpected risks, as Sarah Hoyt explained from her own translation studies:

The discussion […] reminded me of when I was sixteen and embarked on a class called “Techniques of Translation”.

Although I had studied French and English and German, the translations I’d done so far were of the “I took the pen of my neighbor” variety. I thought the class would teach me to smooth out the sentence to “I took my neighbor’s pen” and that would be that.

I was wrong. Oh, it taught that also, but that was a minor portion of it. The class mostly hinged on the moral, ethical and — most of all — professional dilemmas of being a translator. I know any number of you are translators, formal or informal, but any number of you are also not. So, for the ones who are not, let me break the news with my usual gentleness:

There is no such thing as translation.

The French have a proverb “to translate is to betray a little” — or at least that’s the closest meaning in English. It’s fairly close to the true meaning, but slightly askew, of course. Every language is slightly askew to other languages.

The idea that there exists in every language a word that is exactly the equivalent of other languages is sort of like assuming that aliens will — of course — live in houses, go to school, ride buses, understand Rebecca Black’s “Friday”. [This was originally written in 2011.]

Language is how we organize our thoughts, and each word, no matter how simple, carries with it the cultural freight and experience of the specific language. Oh, “mother” will generally mean “the one who gave birth to” — except for some tribal, insular cultures where it might mean “the one who calls me by her name” or “my father’s principal wife” — but the “feel” behind it will be different, depending on the images associated with “mother” in the culture.

So, when you translate, you’re actually performing a function as a bridge. Translation is not the straightforward affair it seems to be but a dialogue between the original language and the language you translate into. If you’re lucky, you meet halfway. Sometimes that’s not possible, and you feel really guilty about “lying” to the people receiving the translation. When on top of language you need to integrate different cultures and living systems (which you do when translating anything even an ad) you feel even more guilty, because you’re going to betray, no matter how much you try. At one point, a while back, I had my dad on one phone, my husband on the other, and I was doing rapid-fire translation about a relatively straight forward matter. And even that caused me pangs in conscience, because my dad simply doesn’t understand how things are done here. I had to approach his experience and explain our experience in a way he wouldn’t think I was insane or explaining badly. That meant a thousand minor lies.

June 7, 2021

Why is the belated discovery of (potentially hundreds of) unmarked graves at a former residential school surprising?

Filed under: Cancon, Education, Government, History, India — Tags: , , , , — Nicholas @ 03:00

The weekly wrap-up post at The Line considers the recent revelation of possibly hundreds of unmarked graves of First Nations children at the site of a former Catholic-run residential school in BC. Despite being Canadian, my interest in Canadian history centres mostly on economic, naval, and military aspects, but I was certainly aware that the residential school system was a black mark on Canada’s historical dealings with First Nations and that the general outline of events — if not the gruesome details — had been known for many years. The first time I found out about it was in middle school, through what we’d now call a “Young Adult” novel about a young First Nations boy escaping from the residential school he’d been sent to and his attempts to travel hundreds of miles to get home. I read it in the early 70s and it may have been published up to a decade before then (I no longer remember the author’s name or the title of the book, unfortunately).

If I, as a schoolchild, knew something of this fifty years ago, why have people younger than me been shocked and appalled to be hearing about this widespread tragedy for the first time now?

Kamloops Indian Residential School, 1930.
Photo from Archives Deschâtelets-NDC, Richelieu via Wikimedia Commons.

We like to start our dispatches with something pithy or casual, but it’s been a heavy week. The discovery of what appears to be a burial site containing the bodies of more than 200 children at the site of a former residential school in B.C. has shaken Canadians. Of course it has. There are two outrages here — the outrageous reality of the generations of combined abuses inflicted on Indigenous Canadians, of which the residential school system was but a part. Also, the outrage that most Canadians are only learning about this now.

Your Line editors are not experts on Indigenous affairs or history, but we dare say we’re better read than most on Canadian history in a general sense. We do not say this in any way with snark or derision, but to our fellow Canadians — this should not be surprising to you. The Catholics who ran most of these schools under the sanction of the state had a long history of trying to save souls at the expense of the bodies in which they inhabited. Religious institutions were slow to recognize and stop the spread of disease in their own institutions. Most disturbingly, their ideology glorified, even sanctified, physical suffering. It still does.

Mass graves have been uncovered in Ireland, at the site of Catholic-run homes once devoted to the care of unwed mothers and children. “Saint” Mother Teresa’s hospitals in India were altars to the needless suffering of impoverished people who could not afford to die in peace and dignity. Her hospitals were dirty, poorly run facilities where children were reportedly tied to beds, and terminal patients were given little more than aspirin.

One of the great lessons of history that we consistently fail to accept is that many of our most evil actions are rooted not in self-evidently evil impulses, but rather in our desire to “save” others. Hubris and paternalism, these are the sins we cannot seem to shake. Residential schools, Catholic or otherwise, were the disastrous result of marrying a poisonous and righteous ideology with the authority and resources of a centralized state.

The Truth and Reconciliation report laid out much of this in detail in its final report in 2015, which also spelled out that graves like the ones we’re now mourning in Kamloops are likely to be far more prevalent and common than we now understand. Everyone here deserves the truth.

Update: I’m delighted to see that David Warren continues to improve from his recent health issues and he has rather a different view on Canada’s residential school system and its place in the lives of the First Nations children who attended the schools:

Ryerson was also a figure in the development of Canada’s “residential schools”, which took Indians from (mostly) dysfunctional homes and gave them an education with priests, nuns, and respectable Protestants. Not all denizens of an orphanage are happy, and by attaching the word “colonialism”, and giving simplified accounts, full of libels, “progressive” Canadian politicians have made this period of Canadian history into a scandal. Those who know better have been silenced.

Some years ago I tried to defend the “residential schools”, more or less alone in the Canadian “meejah”. I received many, many letters from former students of them, who said their memories were happy. They had been inspired by teachers of real Christian faith and conviction, and had been equipped with the rudiments of sound learning. “They saved my life,” was a frequent comment.

I could understand the residential schools because I am familiar with Canadian education before it was taken over by barbaric hordes; and also because I am myself partly a product of “British colonial” private schools in Asia, decades ago. They were brutal towards their boys, sometimes. I was myself beaten, and their teachers were sometimes tyrannical.

As a young man I thought this was the way of the world. Now that I am old, I look back on the teaching I received with great pride. It was vastly better than what I would receive in a Canadian high school; and that was much better than what we get today.

June 3, 2021

John McWhorter on Affirmative Action

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

In the latest post at It Bears Mentioning, John McWhorter outlines the history of Affirmative Action in American schooling and explains why it’s no longer doing anything useful and should be re-oriented to actually help disadvantaged students of all races:

John McWhorter’s Twitter thumbnail image

I do not oppose Affirmative Action. I simply think it should be based on disadvantage, not melanin. It made sense – logical as well as moral – to adjust standards in the wake of the implacable oppression of black people until the mid-1960s.

When Affirmative Action began in the 1960s, largely with black people in mind, the overlap between blackness and disadvantage was so large that the racialized intent of the policy made sense. Most black people lived at or below the poverty line. Being black and middle class was, as one used to term it, “fortunate”. Plus, black people suffered open discrimination regardless of socioeconomic status, in ways for more concrete than microaggressions and things only identifiable via Implicit Association Testing and the like. In a sense, black people were all in the same boat.

Luckily, Affirmative Action worked. By the 1980s, it was no longer unusual or “fortunate” to be black and middle class. I would argue that by that time, it was time to reevaluate the idea that anyone black should be admitted to schools with lowered standards. I think Affirmative Action today should be robustly practiced — but on the basis of socioeconomics.

A common objection is that this would help too many poor whites (as if that’s a bad thing?). But actually, brilliant and non-partisan persons have argued that basing preferences on socioeconomics would actually bring numbers of black people into the net that almost anyone would be satisfied with.

I’m no odd duck on my sense that Affirmative Action being about race had passed its sell-by date after about a generation. At this very time, it had become clear, to anyone really looking, that the black people benefitting from Affirmative Action were no longer mostly poor – as well as that simply plopping truly poor black people into college who had gone to awful schools had tended not to work out anyway. It was no accident that in 1978 came the Bakke decision, where Justice Lewis Powell inaugurated the new idea that Affirmative Action would serve to foster “diversity”, the idea being that diversity in the classroom made for better learning.

I highly suspect that most people have always had to make a slight mental adjustment to get comfortable with this idea, as standard as it now is in enlightened discussion. Do students in classes with a certain mixture of races learn better? Really? Not that there might not be benefits to students of different races being together for other reasons. But does diversity make for better learning? Has that been proven?

As you might expect, it has not – and in fact the idea has been disproven, again and again. No one will tell you this when the next round of opining on racial preferences comes about. But this doesn’t mean it isn’t true.

May 31, 2021

“For four generations our culture and education has been in the hands of an unholy hybrid of Marxism and Rousseau’s Romanticism”

Filed under: Education, Europe, Tools — Tags: , , , , , , — Nicholas @ 03:00

In the most recent edition of the Libertarian Enterprise, Sarah Hoyt regrets not learning some traditional — manual — skills when she was younger, and how children today are even worse served by the education system:

… there are are other things. I mean, husband and I to an extent were thrown in to the world with no clue how to do the most basic things, like home maintenance or how to clean with proper products, how to take care of clothes, how to do anything with our savings other than let it sit in the bank, how to organize and sort files and records. It goes on. (I do still tend to use bleach for most things. It’s cheap. I have at least learned what it will damage.) Our first ten years of marriage would make a good sitcom, as they had a repeating pattern: figure out we need to do something; extrapolate how it can be done; invest untold amount of time and effort into doing thing; find out after that it can be done in a simpler and cheaper way. And then people wonder why I curse.

And so many times, we just come up on something that must be done — even now — and have no clue how to get to the place where we can even think about how to do it. Teaching the kids what we never learned has been fun, too.

Heck, even in my religion — and I taught it was a young woman — I keep coming across these massive gaps where no one ever taught me what to do or why. As for the education my kids got: pfui.

In the same way, I’ve spent most of my adult life learning history, grammar, natural science and the basics of things that I supposedly learned the advanced form for with my degree, but without anyone ever teaching me the fundamentals.

Kind of like part of my degree is the study of literature but until I read Dwight Swain’s Techniques of the Selling Writer I’d never realized that books are composed of conflict and reaction units. (No, not physical conflict, though heck, you could sell that.) Instead I tried to fit them into the structure of plays and wondered why it wasn’t working.

Because no one had ever taught me the basics. I mean, I knew how to do a lot of advanced things, even as a beginning writer. I just had no clue how to do the basic things. And it showed.

For four generations our culture and education has been in the hands of an unholy hybrid of Marxism and Rousseau’s Romanticism. (The two are related in that both believe that natural man left to his own devices creates paradise.)

I can understand how those scarred by the long war of the 20th century would decide that they were going to ditch all the evil bad things in civilization and let the children grow up “naturally” so they would be sweet and innocent angels. (Spit.) I understand but I don’t forgive. If they thought what they saw in the war was the result of Western Civilization, they’d never studied other civilizations or for that matter hid in a playground and watched the children be “natural”.

Then the cascade started. People who only half learned could only half teach. On top of which the doubts instilled in them about the purpose of civilization made them teach less than half. And the next generation knew less. And then less.

More than once, as an inquisitive student, I’d go to my teacher and ask why something worked the way it did or didn’t work the way they said, only to be given a glib explanation I knew was wrong. I must have been 11 the first time I realized the teacher had no more clue than I did. (This was a good thing. It set me on a path of researching and investigating on my own.)

By the time my kids were in school it had become more so, partly because to justify themselves, and abate the feeling they were incompetent, people derived entire theories on why they shouldn’t learn the basics, learning the basics was bad, and you could be so much better by learning naturally.

I don’t have enough words to revile the “immersion” method of language learning, particularly was applied in our schools. Yes, sure “but the military used it” – yeah, but the military could enforce LIVING in the language. It also — which seems to elude most people — does teach people grammar and vocabulary in formal classroom settings.

[…]

Part of the unlearning are people who never learned enough to realize what works and what doesn’t trying to do things in ways that only work for a very few highly gifted individuals. That’s how we got whole word, new math, total immersion, whateverthehelltheyretryingnow all of which involved “less work for teachers” and the vague hope that unschooled children, or children who learned “naturally” were just somehow “better”.

Kind of like what would happen if I decided my digit dyslexic, half-baked way with wood meant my making, say, a table that was lopsided and wobbly made the table better and more authentic.

May 29, 2021

QotD: Academia and capitalism

Filed under: Business, Economics, Education, Quotations — Tags: , , — Nicholas @ 01:00

It is pretty well-established that the American academic community is disproportionately of the Left, and in fact tilts pretty strongly in many cases to the far Left / progressive side. People debate a lot about why this should be, but I think one contributing factor (but certainly not the only one) that I have never heard anyone discuss is the zero-sum game these academics must play in their own careers. I think that many of them incorrectly assume that all professions, and all of the economy and capitalism, is dominated by this same dog-eat-dog zero sum-game — remember, for most, academia is the only industry they have ever experienced from the inside. And once you assume that the whole economy is zero-sum, it is small step from there to overly-narrow focus on distribution of wealth and income.

One of the mistakes folks on the Left make about capitalism is to describe capitalism as mostly about competition. In fact, capitalism is mostly about cooperation, it’s a self-organizing process where people who don’t even know each other cooperate to deliver products and services, facilitated by markets and the magic of prices. Sure, competition exists but it is not the fundamental feature, but an enabler that makes sure the cooperation occurs as efficiently as possible. Capitalism in fact is about zillions of voluntary trades and transactions every day that each make both parties better off — or else both sides would not have agreed to it. Capitalism in fact is a giant positive sum game, a fact that many on the Left simply do not grasp.

Warren Meyer, “Does the Zero-Sum Nature of Academic Success Contribute to the Left-wards Bias of Academia?”, Coyote Blog, 2018-11-09.

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