In a little while, our chattering classes are going to have a field day roasting Charles Murray over a spit for his next book, which will openly argue that it has been scientifically proven that black people are, on the average, not as cognitively nimble as other people. For about a month, the usual suspects will jostle for space condemning the very address of this subject as racism incarnate.
Okay – but any public discussion that both reviles the idea that black people are less intelligent than others while also lustily demanding that it’s “racist” to submit black people to cognitive challenges is hopelessly incoherent. We disparage rape culture, diet culture – this exemption culture is premised on a basic assumption that it’s unsavory to require serious challenge of black students Because Racism.
No. You don’t get past racism by creating new forms of it. Scrapping traditional challenges should only be on the table after black kids have mastered the challenge anyway. Zora Neale Hurston gets the final word:
It seems to me that if I say a whole system must be upset for me to win, I am saying that I cannot sit in the game, and that safer rules must be made to give me a chance. I repudiate that. If others are in there, deal me a hand and let me see what I can make of it, even though I know some in there are dealing from the bottom and cheating like hell in other ways.
The current “woke” consensus is that Hurston was wrong on this, that she was expecting too much. I would just love to see one of today’s Elect in a room with Hurston trying to tell her where she was going wrong.
John McWhorter, “Revisiting Classics at Princeton”, It Bears Mentioning, 2021-06-09.
September 11, 2021
QotD: Racism, anti-racism, and cognitive dissonance
August 30, 2021
A History of American Barbecue
The History Guy: History Deserves to Be Remembered
Published 29 Jun 2020Different cultures have been roasting meat over a fire since prehistory, but the practice took on special meaning in the United States. The History Guy remembers a brief history of American barbecue.
This is original content based on research by The History Guy. Images in the Public Domain are carefully selected and provide illustration. As very few images of the actual event are available in the Public Domain, images of similar objects and events are used for illustration.
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August 13, 2021
Millennial maternalism
In The Critic, Kittie Helmick considers the Millennial generation and their pronounced maternalistic worldview:
“Millennials” by EpicTop10.com is licensed under CC BY 2.0
The popular conception of millennials paints the generation as immature, living an extended adolescence: late to marry, late to have children, late to buy houses. Even the retort — that society hasn’t delivered on its promises; that an unfavourable job market has prevented them from living the lives expected of adults — reads as a refusal to accept responsibility.
The response to Simone Biles’s withdrawal from the Olympics demonstrates that the opposite is true. Millennials are not behaving like teenagers — they are responding like mothers. The breakdown in family life combined with quantum leaps in telecommunication technology has sent the 90s generation to their computer screens for meaningful connections. Instead of growing out of video games and chat rooms, millennials have grown with them. Online communities have not stunted young people’s growth, but absorbed it.
Millennials — now aged in their late 20s and early 30s, some with families of their own — have directed all the maternal instincts of adulthood towards online media. Rather than collect family albums, they amass Instagram and Tumblr accounts with thousands of images of their favourite characters and celebrities. Notifications act as little appeals for attention akin to the tug of a child’s hand. This otherwise unrealised yearning to nurture underpins much of the affective response to news stories about the latest victim of injustice.
There are many strands entangled in the knot of American leftism, but the maternalism of millennials manifests in the self-righteous defensiveness of Biles’s supporters and the emotional outrage they direct at anyone who criticizes the gymnast. Stripped of patriotic sentiments and religious traditions, millennials have nowhere to direct their human instincts of loyalty and affection but at the figures (fictional or fabled) who occupy so many of their hours.
The language of critical theory cloaks these sentiments in intellectual rigor, lending some dignity not only to the mouthpieces of these ideas, but also to the intended objects of their affections. Millennials don’t have to worry about infantilising Biles if they call her an “exceptional Black woman”, even while they simultaneously invoke the moral standards of a kindergarten classroom in asking, “How do we make it our responsibility to love and protect each other?”
Witness these impulses play out in the more thinly veiled account of a father who wonders if he has turned “soft” because his parental cares now eclipse his admiration of Kerri Strug’s feat during the 1996 Olympics: performing a “one-legged vault” on an injured ankle. The father implies that only a monster could cheer when a teenage girl sacrifices her health for victory. He makes no secret of the reason behind his change of heart: “Now that I have two young daughters in gymnastics, I expect their safety to be the coach’s number one priority.”
There is nothing amiss in his love for his daughters, or the extension of that concern to other children, but this father has lost sight of other principles that might compete for priority in the spotlit, split second decisions of athletes and trainers in Olympic competitions. Loyalty to something greater than oneself — to Strug’s teammates, to the country she represented — has fallen out of the picture, leaving behind only the petty incentive of winning. This perspective permits no higher motive to the coach responsible for urging Strug on, than greed for a gold medal.
Millennial parents run to the opposite extreme of the Spartan mother: instead of inculcating self-sacrifice for the good of the community, they insist, “Not my child.” They see their role as shielding children from the dangers of the outside world, rather than preparing them to face it.
August 5, 2021
Sarah Hoyt on “scientific government”
In the latest Libertarian Enterprise (which came out a few days ago, but I’ve been very busy), Sarah Hoyt outlines the genesis of the push for “scientific government” to save us all from ourselves and set right all the ills of the world:
Look, guys, since the middle of the 19th century, the idea of “scientific government” has been running around with pants on its head screaming insults at passerbys.
I like to say we’re still suffering from the consequences of WWI, but things were if not terminal very ill before then. Kings and emperors and Lord knows what else had got the idea of “science” and “permanent progress” stuck in their pin-like heads, which frankly couldn’t retain much more than the correct fork. And there were pet “scientists” and philosophers (the distinction was sometimes arguable. I mean, after all while doing experiments on electricity the 18th century was also fascinated with astral projection and other such things, and made no distinction. And the 19th was not much better.)
By the 20th century with mechanics and the Industrial Revolution paying a dividend in lives saved and prosperity created, these men of “science” were sure that it was only a matter of time till humanity and its reactions, thoughts and governance were similarly under control. And in the twentieth they expected us to become like unto angels.
Now, is there science that saved lives and created the wealthiest society every in the 20th century. DUH. Who the hell is arguing it. Oh, wait, there’s an entire cohort of people denying it. Not so many in the US — I think it’s hard to tell the real thing from foreign idiots posing. But in any case a minuscule contingent — but in France I know there’s a ton of them. They’re running with the bit in their teeth against rationality (I swear to bog) and thought and science. And trying to rebuild the religion of the middle ages. I read them and shake my head.
You see, you have to separate rationality and science from what the government and experts TELL you is rationality and science.
Yes, I know that France built a “Temple to Reason” and you know what? That by itself tells you their revolution was self-copulating and not right in the head. But you don’t need to go that far. Anyone who says they’re “for science” and want equality of results among disparate humans is not reasonable. Or reasoning. Or rational. They are however for sure completely and frackingly insane.
But I do understand the temptation, because so much of what’s being sold as “science” in the schools is not science but the worn out dogmas of people too stupid to know science if it bit them in the fleshy part of the buttocks.
I mean, never mind 2020. Which … you know? Remember how the flu vanished? Turns out the rat bastards were using a test that diagnosed flu as COVID. No, seriously. Malice or stupidity? I don’t know. And neither do you. Probably yes in most cases, though a lot of people have a ton of “learned stupidity”.
Even before 2020 a lot of our ideas on how things worked were lies, particularly those that hinged on or supported the leftist ideas of human kind. Things like Zimbardo’s (Is he dead yet? I need to know when to mark myself safe from being kidnapped by Zimbardo for crazy experiments. No, he really did that.) prisoner experiments; or the rat habitat experiments that supposedly showed that overpopulation had all sorts of bad effects, and therefore we should stop having kids. Turns out those effects are from the loss of social role. Which honestly, anyone who has looked at a conquered country could tell them. Of course, anyone who had looked at mice would also know they’re not humans, but never mind that. […] In fact, practically everything we think we know about psychology or sociology is likely to be a load of crap, if not outright faked.
And history, which is not really a science. Oh. Dear. Lord. Like, you know, the early form of internationalism, with international supply chains and empires caused WWI and … nationalism was blamed for it. Makes perfect sense … in hell.
In fact all this “science” stuff needs to be judged on one thing only: Does it make human lives better/save them? Or is it the astral projection of economics, sociology and psychology? By their fruits, etc.
August 3, 2021
QotD: Robert Heinlein predicted the 2020s amazingly well in 1959
“[These] unfortunate juvenile criminals were born with none, even as you and I, and they had no chance to acquire any; their experiences did not permit it. What is ‘moral sense’? It is an elaboration of the human instinct to survive. The instinct to survive is human nature itself, and every aspect of our personalities derives from it. Anything that conflicts with the survival instinct acts sooner or later to eliminate the individual and thereby fails to show up in future generations.
“But the instinct to survive can be cultivated into motivations more subtle and much more complex than the blind, brute urge of the individual to stay alive. [What one] miscalled ‘moral instinct’ was the instilling in you by your elders of the truth that survival can have stronger imperatives than that of your own personal survival. Survival of your family, for example. Of your children … of your nation. And so on up.
“[These] juvenile criminals hit a low level. Born with only the instinct for survival, the highest morality they achieved was a shaky loyalty to a peer group, a street gang. But the do-gooders attempted to ‘appeal to their better natures’, to ‘reach them’, to ‘spark their moral sense’. They had no ‘better natures’; experience taught them that what they were doing was the way to survive. The puppy never got his spanking; therefore what he did with pleasure and success must be ‘moral’.
“The basis of all morality is duty, a concept with the same relation to group that self-interest has to individual. Nobody preached duty to these kids in a way they could understand — that is, with a spanking. But the society they were in told them endlessly about their ‘rights.'”
Robert A. Heinlein, Starship Troopers, 1959, quoted by Dave Huber in “Libertarian sci-fi author predicted current progressive-induced cultural failures over 60 years ago”, The College Fix, 2021-04-03.
August 2, 2021
QotD: Western military superiority
Victor Davis Hanson, Carnage and Culture, 2001.
July 29, 2021
In The Shadow of Napoleon – The 2nd French Empire Before 1870 I GLORY & DEFEAT
realtimehistory
Published 12 Jul 2021Support Glory & Defeat: https://realtimehistory.net/gloryandd…
After Napoleon I had conquered and then lost Europe, France went through multiple revolutions. In 1851, Napoleon’s nephew and French president Louis-Napoléon Bonaparte took control and in 1852 crowned himself Emperor Napoleon III. The new French Empire wanted to regain the glory of Napoleon’s uncle and together with his wife Empress Eugenie he ruled a state known for lavish balls and spending.
» OUR PODCAST
https://realtimehistory.net/podcast – interviews with historians and background info for the show.» LITERATURE
Arand, Tobias: 1870/71. Die Geschichte des Deutsch-Französischen Kriegs erzählt in Einzelschicksalen. Hamburg 2018Arand, Tobias/Bunnenberg, Christian (Hrsg.): Karl Klein. Fröschweiler Chronik. Kriegs- und Friedensbilder aus dem Krieg 1870. Kommentierte Edition. Hamburg 2021
Gouttman, Alain. La grande défaite de 1870-1871. Paris 2015
Herre, Franz: Eugénie. Kaiserin der Franzosen. Stuttgart, München 2000
Rieder, Heinz: Napoleon III. Abenteurer und Imperator. München 1998
» SOURCES
Bonaparte, Prince Napoléon-Louis: Des Idées Napoléoniennes. London 1839Marx, Karl: Der achtzehnte Brumaire des Louis Napoleon. Hamburg 1869
Maupassant, Guy de: Bel-Ami. Paris 1901
N.N. (Hrsg): Fontane, Theodor. Aus den Tagen der Okkupation. Eine Osterreise durch Nordfrankreich und Elsaß-Lothingen 1871. Berlin (Ost) 1984
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Presented by: Jesse Alexander
Written by: Cathérine Pfauth, Dr. Tobias Arand, Jesse Alexander
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All rights reserved – Real Time History GmbH 2021
July 18, 2021
A different kind of “tone policing”
John McWhorter on a recent study on interactions between the police and the general population:
“Police stop” by San Diego Shooter is licensed under CC BY-NC-ND 2.0
A fascinating, and depressing, new study will be celebrated as revealing the subtle but powerful operations of racism. It also reveals, however, the pitfalls in the way we are taught to address that racism these days.
The study shows that police officers tend to talk in a less friendly way to black people they stop than white ones. People were played slivers of body-cam audio of the officers talking to citizens, with the content of the exchange disguised. People could tell with dismaying regularity what color person the officer was speaking to simply by the tone of voice. It wasn’t that officers outright sneer at black people. Rather, their tone with whites tends to be more pleasant, to have a hint of cheer, whereas with black people it is more impersonal, flat, unwarm.
The study also shows how these things fashion a vicious cycle. People tested who had negative experiences with cops and/or less trust in them processed even the exchanges the cops had with white citizens as less positive than other people tested did. That is, their life experience has implanted in them a distrust of the cops, that can anticipate actual interactions with them – and certainly, of course, unintentionally pollute them.
* * *
This study reminds me of something else that goes in the other direction. To whites, subtle things about black communication, including vocal tone, can come off as threatening when no threat is intended.
I once happened to hear two 30-something black men talking about a misunderstanding one of them had had at work. They were just unwinding, but there was what many might process as a tinge of impending battle in their voices, inflections and gestures. “Man, I wanted to ‘Mmmph!’ [jab of the arm, click of the tongue] Gimme a break! An’ I was like … [putting on a challenging glare] don’t even start.”
No black listener would assume these guys actually meant the hints at violence literally. However, outside listeners can hear this way of talking as edgy. Kelefa Sanneh’s term for this twenty years ago, writing about rap and its lyrics, was perfect: a certain “confrontational cadence”.
Yes, all people trash-talk. But this particular way of talking has a special place in black American culture. No, that’s not stereotyping: sympathetic black academics have documented it. CUNY’s Arthur Spears, today one of the deans of the academic study of black American speech, has written about what he calls “directness”. Speech “that may appear to outsiders to be abusive or insulting is not necessarily intended to be nor is it taken that way by audiences and addressees,” Spears noted. He then quoted a father-child exchange: Father: “Go to bed!” Little boy: “Aw, Daddy, we’re playing dominoes.” Father: “I’m gonna domino your ass if you don’t go to bed now.” Notice how awkwardly this, or Eddie Murphy’s routine about the mother throwing the shoe in Delirious, would translate into the world of Modern Family.
This “confrontational cadence” can inflect even casual exchanges between black and white people. Aspects of black intonation, steeped in a lifetime’s experience in a language culture that values performative aggression as a kind of communal élan, can sound cranky, disrepectful, and even aggressive to a white person. It is all but impossible that this does not color encounters between black people and white cops; I highly suspect a study like the first one I mentioned would reveal it.
July 15, 2021
QotD: Macaulay’s prescription for ruling India
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”?
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 10, 2021
QotD: The western military tradition versus wealth and decadence
Victor Davis Hanson, Carnage and Culture, 2002.
July 6, 2021
QotD: Generational dislocation
Grant McCracken, “Gender Watch”, This Blog Sits at the, 2005-03-24.
Update: Link had rotted since I first posted this on the old blog. The link has been updated to the current location. H/T to WarEagle82 for calling this to my attention.
July 1, 2021
Woodrow Wilson, Isolationism, and the Birth of the Charleston | B2W:ZEITGEIST! I E.20 Harvest 1923
TimeGhost History
Published 30 Jun 2021Wilson won the Nobel Peace Prize for crafting the League of Nations at Versailles, but even he couldn’t bring America out of its isolationism. This season he pours out his disappointment in his first-ever radio address. Optimism still reigns in the world of popular culture though, this season the Charleston is born.
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John McWhorter reviews Facing Reality by Charles Murray
In the latest installment from It Bears Mentioning, John McWhorter considers Murray’s latest book to be his weakest:
… Facing Reality is seriously disturbing. Murray gives a great deal of evidence for two points. One is that black people aren’t, on the average, as intelligent as other people. The other is that black people in America are more violent than others.
Those who on some level celebrate the latter as black people getting back at the white man in the only way they can, should know that the facts don’t lend themselves to that vigilante justice analysis. More specifically, black people kill each other more than members of other groups kill each other.
I find the violence point relatively unsurprising. Murray stays agnostic as to what the cause of it is; he proposes no genetic analysis, for example. And really, let’s try this. In the 1960s, a new and powerful fashion in black thought, inherited from the general countercultural mood, rejects championing assimilation to proposing that opposition to whiteness is the soul of blackness. Meanwhile, white leftists encourage as many poor black women as possible to go on welfare, hoping to bankrupt the government and inaugurate a fairer America. Soon, being on welfare in poor black communities is a new normal – hardly the usual, but so common that people grow up seeing not working for a living as ordinary. Then at this same time, a new War on Drugs gave poor black men a way of making half of a living by selling drugs on the black market, amidst a violent culture of gangland turf-policing. This feels more natural to them than it would have to their fathers because 1) the new mood sanctions dismissing traditional values as those of a “chump”, 2) it no longer feels alien to eschew legal employment, and 3) the Drug War helps make it that most boys in such neighborhoods grow up without fathers anyway.
The question might be just how black men amidst these changes would not have embraced violence in a new way.
* * *
The point about intelligence, however, is tough reading. Many will try the usual arguments – that race is a fiction (but while there are gray zones, humans do divide into delineable races genetically), that all races have a range from genuises on down (but the issue is that some races have more geniuses than others), that intelligence tests are “biased” somehow (but no one will specify just how, and this sort of bias is decades gone now).
The data, unless Murray is holding back reams of data with opposite results, cut brutally through all of this. It isn’t that black people are on the bottom on one big test in one big study, but that a certain order of achievement manifests itself in one study after another with relentless and depressing regularity. Asians on top, then come the whites, then Latinos, and then black people.
People will insist that none of this has anything to do with intelligence, but one thing cannot be denied – whatever it signifies, black people have a big problem performing on intelligence tests. The consistency of the results, if it is unconnected to intelligence, is clearly connected to something, or the results wouldn’t be so damnedly consistent.
June 29, 2021
History Summarized: Rise of Islam
Overly Sarcastic Productions
Published 16 Nov 2016Note to viewers: This video contains images of the *Blue Mosque* in Istanbul, which is Not the Hagia Sophia. The Hagia Sophia was a church, later converted into a mosque, but the Blue Mosque, which, to be fair, looks fairly similar to the Hagia Sophia, is a totally different building, and was built by the Ottomans.
HE LIVES! … by at least a few medical metrics. Blue went on a huge training montage for the entirety of Autumn and is back to talk about the history of Islam!
If you have any questions about anything in the video and would like to learn more, leave them in the comments and I’ll do my best to answer!
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