Quotulatiousness

March 25, 2014

Tech culture and ageism

Filed under: Business, Technology, USA — Tags: , , , , — Nicholas @ 07:56

Noam Scheiber examines the fanatic devotion to youth in (some parts of) the high tech culture:

Silicon Valley has become one of the most ageist places in America. Tech luminaries who otherwise pride themselves on their dedication to meritocracy don’t think twice about deriding the not-actually-old. “Young people are just smarter,” Facebook CEO Mark Zuckerberg told an audience at Stanford back in 2007. As I write, the website of ServiceNow, a large Santa Clara–based I.T. services company, features the following advisory in large letters atop its “careers” page: “We Want People Who Have Their Best Work Ahead of Them, Not Behind Them.”

And that’s just what gets said in public. An engineer in his forties recently told me about meeting a tech CEO who was trying to acquire his company. “You must be the token graybeard,” said the CEO, who was in his late twenties or early thirties. “I looked at him and said, ‘No, I’m the token grown-up.’”

Investors have also become addicted to the youth movement:

The economics of the V.C. industry help explain why. Investing in new companies is fantastically risky, and even the best V.C.s fail a large majority of the time. That makes it essential for the returns on successes to be enormous. Whereas a 500 percent return on a $2 million investment (or “5x,” as it’s known) would be considered remarkable in any other line of work, the investments that sustain a large V.C. fund are the “unicorns” and “super-unicorns” that return 100x or 1,000x — the Googles and the Facebooks.

And this is where finance meets what might charitably be called sociology but is really just Silicon Valley mysticism. Finding themselves in the position of chasing 100x or 1,000x returns, V.C.s invariably tell themselves a story about youngsters. “One of the reasons they collectively prefer youth is because youth has the potential for the black swan,” one V.C. told me of his competitors. “It hasn’t been marked down to reality yet. If I was at Google for five years, what’s the chance I would be a black swan? A lot lower than if you never heard of me. That’s the collective mentality.”

Some of the corporate cultures sound more like playgroups than workgroups:

Whatever the case, the veneration of youth in Silicon Valley now seems way out of proportion to its usefulness. Take Dropbox, which an MIT alumnus named Drew Houston co-founded in 2007, after he got tired of losing access to his files whenever he forgot a thumb drive. Dropbox quickly caught on among users and began to vacuum up piles of venture capital. But the company has never quite outgrown its dorm-room vibe, even now that it houses hundreds of employees in an 85,000-square-foot space. Dropbox has a full-service jamming studio and observes a weekly ritual known as whiskey Fridays. Job candidates have complained about being interviewed in conference rooms with names like “The Break-up Room” and the “Bromance Chamber.” (A spokesman says the names were recently changed.)

Once a year, Houston, who still wears his chunky MIT class ring, presides over “Hack Week,” during which Dropbox headquarters turns into the world’s best-capitalized rumpus room. Employees ride around on skateboards and scooters, play with Legos at all hours, and generally tool around with whatever happens to interest them, other than work, which they are encouraged to set aside. “I’ve been up for about forty hours working on Dropbox Jeopardy,” one engineer told a documentarian who filmed a recent Hack Week. “It’s close to nearing insanity, but it feels worth it.”

It’s safe to say that the reigning sensibility at Dropbox has conquered more or less every corner of the tech world. The ping-pong playing can be ceaseless. The sexual mores are imported from college—“They’ll say something like, ‘This has been such a long day. I have to go out and meet some girls, hook up tonight,’ ” says one fortysomething consultant to several start-ups. And the vernacular is steroidally bro-ish. Another engineer in his forties who recently worked at a crowdsourcing company would steel himself anytime he reviewed a colleague’s work. “In programming, you need a throw-away variable,” the engineer explained to me. “So you come up with something quick.” With his co-workers “it would always be ‘dong’ this, ‘dick’ that, ‘balls’ this.”

There’s also the blind spot about having too many youth-focussed firms in the same market:

The most common advice V.C.s give entrepreneurs is to solve a problem they encounter in their daily lives. Unfortunately, the problems the average 22-year-old male programmer has experienced are all about being an affluent single guy in Northern California. That’s how we’ve ended up with so many games (Angry Birds, Flappy Bird, Crappy Bird) and all those apps for what one start-up founder described to me as cooler ways to hang out with friends on a Saturday night.

H/T to Kathy Shaidle for the link.

March 16, 2014

Defining hackers and hacker culture

Filed under: History, Technology — Tags: , , , — Nicholas @ 09:49

ESR put this together as a backgrounder for a documentary film maker:

In its original and still most correct sense, the word “hacker” describes a member of a tribe of expert and playful programmers with roots in 1960s and 1970s computer-science academia, the early microcomputer experimenters, and several other contributory cultures including science-fiction fandom.

Through a historical process I could explain in as much detail as you like, this hacker culture became the architects of today’s Internet and evolved into the open-source software movement. (I had a significant role in this process as historian and activist, which is why my friends recommended that you talk to me.)

People outside this culture sometimes refer to it as “old-school hackers” or “white-hat hackers” (the latter term also has some more specific shades of meaning). People inside it (including me) insist that we are just “hackers” and using that term for anyone else is misleading and disrespectful.

Within this culture, “hacker” applied to an individual is understood to be a title of honor which it is arrogant to claim for yourself. It has to be conferred by people who are already insiders. You earn it by building things, by a combination of work and cleverness and the right attitude. Nowadays “building things” centers on open-source software and hardware, and on the support services for open-source projects.

There are — seriously — people in the hacker culture who refuse to describe themselves individually as hackers because they think they haven’t earned the title yet — they haven’t built enough stuff. One of the social functions of tribal elders like myself is to be seen to be conferring the title, a certification that is taken quite seriously; it’s like being knighted.

[…]

There is a cluster of geek subcultures within which the term “hacker” has very high prestige. If you think about my earlier description it should be clear why. Building stuff is cool, it’s an achievement.

There is a tendency for members of those other subcultures to try to appropriate hacker status for themselves, and to emulate various hacker behaviors — sometimes superficially, sometimes deeply and genuinely.

Imitative behavior creates a sort of gray zone around the hacker culture proper. Some people in that zone are mere posers. Some are genuinely trying to act out hacker values as they (incompletely) understand them. Some are ‘hacktivists’ with Internet-related political agendas but who don’t write code. Some are outright criminals exploiting journalistic confusion about what “hacker” means. Some are ambiguous mixtures of several of these types.

March 9, 2014

More on that “cultural appropriation” meme

Filed under: Media, Middle East, Politics — Tags: , , , , — Nicholas @ 10:45

A couple of days back, I linked to a Salon article where an Arab woman was expressing her anguish and hurt that non-Arabs were appropriating belly dancing and how this was something she just couldn’t stand to see. Eugene Volokh responds in the Washington Post, asking “What would Salon think of an article called, ‘Why I can’t stand Asian musicians who play Beethoven’?”:

Appropriation — the horror! People treating artistic genres as if they were great ideas that are part of the common stock of humanity, available for all humanity to use, rather than the exclusive property of some particular race or ethnic group. What atrocity will the culturally insensitive appropriators think of next? East Asian cellists? Swedish chess players? The Japanese putting on Shakespeare? Jews playing Christians’ Christian music, such as Mozart’s masses? Arriviste Jewish physicists using work done for centuries by Christians? Russian Jews writing about Anglo-American law? Indians writing computer programs, using languages and concepts pioneered by Americans and Europeans? Japanese companies selling the most delicious custard cream puffs? Shame, shame, shame.

But, wait: Maybe — and I know this is a radical thought — artists, whether high or low, should be able to work in whatever artistic fields they want to work in. Maybe they should even be able to work in those fields regardless of their skin color or the place from which their ancestors came.

Maybe telling people that they can’t work in some field because they have the wrong color or ancestry would be … rats, I don’t know what to call it. If only there were an adjective that could be used to mean “telling people that they mustn’t do something, because of their race or ethnic origin.”

March 7, 2014

White belly dancers are “appropriating” inappropriately, says Salon writer

Filed under: Media, Middle East, Politics — Tags: , , , , , — Nicholas @ 09:08

That vast invisible knapsack of white privilege is even deeper and more capacious than we thought: Randa Jarrar writes that the sight of white belly dancers is something she cannot stand:

Google the term “belly dance” and the first images the search engine offers are of white women in flowing, diaphanous skirts, playing at brownness. How did this become acceptable?

The term “belly dance” itself is a Western one. In Arabic, this kind of dance is called Raqs Sharqi, or Eastern dance. Belly dance, as it is known and practiced in the West, has its roots in, and a long history of, white appropriation of Eastern dance. As early as the 1890s in the U.S., white “side-show sheikhs” managed dance troupes of white women, who performed belly dance at world’s fairs (fun trivia: Mark Twain made a short film of a belly dancer at the 1893 fair). Many white women who presently practice belly dance are continuing this century-old tradition of appropriation, whether they are willing to view their practice this way or not.

[…]

“It’s Arab face,” my friend Nadine once said, pointing at an invitation from a white acquaintance of hers. The invitation was printed on card stock and featured the woman and a dozen of her white friends dressed in Orientalist garb with eye makeup caked on for full kohl effect and glittery accessories. We wanted to call these women up and say, “How is this OK? Would you wear a dashiki and rock waspafarian dreads and take up African dance publicly? Wait,” we’d probably say, “don’t answer that.”

The most disturbing thing is when these women take up Arabic performance names — Suzy McCue becomes Samirah Layali. This name and others like it make no sense in Arabic. This, in my estimation, completes the brownface Orientalist façade. A name. A crowning. A final consecration of all the wrongs that lead up to the naming.

Women I have confronted about this have said, “But I have been dancing for 15 years! This is something I have built a huge community on.” These women are more interested in their investment in belly dancing than in questioning and examining how their appropriation of the art causes others harm. To them, I can only say, I’m sure there are people who have been unwittingly racist for 15 years. It’s not too late. Find another form of self-expression. Make sure you’re not appropriating someone else’s.

H/T to Steve Muhlberger, who wondered “what kind of purity test will would-be dancers have to pass?”

January 29, 2014

Alan Moore on the “cultural catastrophe” of Superheroes

Filed under: Media — Tags: , , , , — Nicholas @ 08:58

In the Guardian, Alison Flood rounds up some fascinating comments that Alan Moore made in what might be his final interview:

Comics god Alan Moore has issued a comprehensive sign-off from public life after shooting down accusations that his stories feature racist characters and an excessive amount of sexual violence towards women.

The Watchmen author also used a lengthy recent interview with Pádraig Ó Méalóid at Slovobooks entitled “Last Alan Moore interview?” — to expand upon his belief that today’s adults’ interest in superheroes is potentially “culturally catastrophic”, a view originally aired in the Guardian last year.

“To my mind, this embracing of what were unambiguously children’s characters at their mid-20th century inception seems to indicate a retreat from the admittedly overwhelming complexities of modern existence,” he wrote to Ó Méalóid. “It looks to me very much like a significant section of the public, having given up on attempting to understand the reality they are actually living in, have instead reasoned that they might at least be able to comprehend the sprawling, meaningless, but at-least-still-finite ‘universes’ presented by DC or Marvel Comics. I would also observe that it is, potentially, culturally catastrophic to have the ephemera of a previous century squatting possessively on the cultural stage and refusing to allow this surely unprecedented era to develop a culture of its own, relevant and sufficient to its times.”

The award-winning Moore used the interview to address criticism over his inclusion of the Galley-Wag character — based on Florence Upton’s 1895 Golliwogg creation — in his League of Extraordinary Gentlemen comics, saying that “it was our belief that the character could be handled in such a way as to return to him the sterling qualities of Upton’s creation, while stripping him of the racial connotations that had been grafted onto the Golliwog figure by those who had misappropriated and wilfully misinterpreted her work”.

And he rebutted the suggestion that it was “not the place of two white men to try to ‘reclaim’ a character like the golliwogg”, telling Ó Méalóid that this idea “would appear to be predicated upon an assumption that no author or artist should presume to use characters who are of a different race to themselves”.

“Since I can think of no obvious reason why this principle should only relate to the issue of race — and specifically to black people and white people — then I assume it must be extended to characters of different ethnicities, genders, sexualities, religions, political persuasions and, possibly most uncomfortably of all for many people considering these issues, social classes … If this restriction were universally adopted, we would have had no authors from middle-class backgrounds who were able to write about the situation of the lower classes, which would have effectively ruled out almost all authors since William Shakespeare.”

H/T to Ghost of a flea for the link.

January 18, 2014

QotD: Belief

Filed under: History, Quotations, Religion — Tags: , , , — Nicholas @ 09:59

Why do so many people believe in a god? Dennett’s Breaking the Spell is an attempt to examine that question, for Christian fundamentalists, Islamic teachers, Buddhist monks, atheists, and others. He begins by pointing to the commonality of pre-scientific answers in groups of people: “How do thunderstorms happen?” answered by “It must be someone up there with a giant hammer” (our example, not his). Then, probably after a minimum of discussion, a name such as “Thor” becomes agreed. Having successfully sorted out thunderstorms, in the sense that you now have an agreed answer to why they happen, other forces of nature are similarly identified and named. Soon you have a pantheon, a community of gods to blame everything on. It’s very satisfying when everyone around you agrees, so the pantheon soon becomes the accepted wisdom, and few question it. In some cultures, few dare to question it, because there are penalties if you do.

Terry Pratchett, Ian Stewart, & Jack Cohen, “Disbelief System”, The Science of Discworld IV: Judgement Day, 2013.

January 7, 2014

“Boomer Classic” and “Boomer Reboot”

Filed under: History, Media, USA — Tags: , , , , — Nicholas @ 09:45

Chronologically speaking, I’m a late Baby Boomer, but I’ve never felt I was a Boomer culturally. In the New York Times, Richard Pérez-Peña helps to explain why this is:

This year the youngest of the baby boomers — the youngest, mind you — turn 50. I hit that milestone a few months back. But we aren’t what people usually have in mind when they talk about boomers. They mean the early boomers, the postwar cohort, most of them now in their 60s — not us later boomers, labeled “Generation Jones” by the writer Jonathan Pontell.

The boom generation really has two distinct halves, which in my mind I call Boomer Classic and Boomer Reboot. (Take this quiz to see where you stand.) The differences between them have to do, not surprisingly, with sex, drugs and rock ‘n’ roll — and economics and war. For a wide-ranging set of attitudes and cultural references, it matters whether you were a child in the 1940s and ‘50s, or in the 1960s and ‘70s. And it probably matters even more whether you reached adulthood before or after the early ‘70s, a time of head-spinning changes with long-term consequences for families, careers and even survival.

[…]

Late boomers like me had none of that — no war, no draft, no defining political cause, and most of our fathers were too young for World War II. I remember, as a teenager, seeing old footage of the riots outside the 1968 Democratic convention in Chicago, and thinking, “People my age don’t feel that strongly about anything.”

People raised in the immediate postwar years had more faith in their government, and an idealistic view of America that curdled in the ‘60s and ‘70s. My childhood memories of the evening news, on the other hand, include the war, protests, Watergate and the dour faces of Johnson and Nixon, not the grins of Truman, Eisenhower and Kennedy.

In this way, I think we late boomers have more in common with the jaded Generation X that followed: we had less idealism to spoil. No, I don’t remember where I was when Kennedy was killed and innocence died (I was an infant), but I sure remember where I was when Nixon resigned and cynicism reigned. Older boomers may have wanted to change the world; most of my peers just wanted to change the channel.

H/T to Kathy Shaidle for the link.

January 4, 2014

Colorado – pot capital of North America

Filed under: Law, Liberty, USA — Tags: , , — Nicholas @ 10:22

In yesterday’s Goldberg File email “news”letter, Jonah Goldberg talks about the legalized marijuana situation in Colorado:

I should say I’ve long favored the gradual decriminalization and eventual legalization of pot (but not narcotics). My reasons never stemmed from a burning desire to see ganja legalized. I simply recognized that pot is different from hard drugs and lumping them all together created real political problems and real injustices. I wanted it to be gradual for Burkean reasons. Give the culture time to adapt and to create healthy stigmas against being high all the time.

Things are moving a bit too fast for my tastes, but the way it’s happening is still better than many of the alternatives. The worst way to do it would be top-down, from D.C. Colorado (and Washington State) will be test cases. We’ll see how it works out.

I should also say I pretty much agree with David Brooks’s column today. Pot smoking is something to grow out of early, or never start. Yes, I know there are exceptions, but as a general rule I’m convinced pot-smoking — particularly routine pot-smoking — creates potheads, by which I mean fuzzy-minded and slothful people (or people who are more fuzzy-minded and slothful than they would otherwise be). If you are one of the high-functioning exceptions, or if you are a pothead and don’t realize that you are not one of the high-functioning exceptions, I’m sorry if this hurts your feelings.

[…]

A friend pointed out an irony in all of this. Right now, inequality is supposed to be the great bane of our nation. According to liberals like Barack Obama and Bill de Blasio, inequality is a function of systemic problems in the U.S. The have-nots have naught because of the deficiencies of our economic and political system. The victims deserve none of the blame. While that’s obviously true for some people, it’s also obviously untrue for others. For instance, heroin junkies rarely leave the bottom quintile. That’s not because John Locke and Adam Smith duped the Founding Fathers. More important, culture matters more than pure economic arrangements. For instance, as Charles Murray has demonstrated for decades, family structure has an enormous role in economic disparities. Today the data is pretty much in that family structure is a better predictor of economic mobility than inequality. That goes for this tragic symbol of income inequality, too.

It seems obvious to me that in a country where pot is cheap and ubiquitous, kids raised in messed-up families will be more likely to smoke pot — and more of it. Doing so may give temporary respite from the anxieties of a dysfunctional family, but it won’t better prepare them for a successful life. “A man may take to drink because he feels himself to be a failure,” Orwell writes, “and then fail all the more completely because he drinks.” Similarly, a teen may take to weed because he feels himself a loser and then become all the more of a loser because he smokes weed.

The irony is that liberals who think inequality is so terrible are cheering a reform that will in all likelihood exacerbate inequality. At least the libertarians celebrating the news from Colorado are consistent. They don’t care about income inequality. They argue legalization will increase liberty and happiness. They are right on the liberty part. The jury is out on the happiness part.

Update: Apparently one of David Brooks’ old toking buddies had a response to the column that Jonah linked to. It’s … well worth reading.

The other part he didn’t tell was about how we got high at lunch. This was back when you could smoke at school. Cigarettes, I mean, but naturally that wasn’t all we smoked. Smokers had to go to an area set up outside the cafeteria, hemmed in by the other wings of the building, sort of like a cell block. Architects must have been stoned or something, or maybe that was back when we didn’t care so much about smoking, but anyway they put the air intake for the second floor in a corner of the cell block. So we were smoking this joint of Jamaican over in that corner and Dave got the bright idea to blow the smoke into the register. “That’ll make everyone up there one of us!” he said. And sure enough when we went up to class the whole floor stank and the vice-principal was hustling up and down the hallway, wrinkling his nose like a bloodhound trying to figure out where the smell was coming from, and then he went into the boys’ room and dragged out one of the only two black boys at Radnor High, yelling at him for smoking pot in school.

I remember the guilty look on Dave’s face when he saw Mr. Santangelo with the kid by the collar. Later on, he told me that he was tempted to confess, but he also happened to know that that boy did smoke pot, that he was a full-on stoner, so if he got in a little trouble, it might be good for him. When I read today that Dave thinks that “not smoking, or only smoking sporadically gave you a better shot at becoming a little more integrated and interesting,” while “smoking all the time seemed likely to cumulatively fragment a person’s deep center,” I thought about that boy and wondered if getting kicked out of school had helped him hold together his deep center, and if his going to juvy was the kind of subtle discouragement that Dave thinks governments should engage in when it comes to the “lesser pleasures.” I suppose he thought he was doing the kid a favor by letting him take the rap.

December 29, 2013

QotD: Memes and culture

Filed under: History, Quotations, Religion — Tags: , , — Nicholas @ 08:41

People in all cultures grow up and acquire a set of beliefs. One way of looking at this is to call the beliefs that are inherited “memes”. Just as “genes” code for hereditary traits, so memes are intended to show the inheritance of individual items, rather than a whole belief system. A tune like “Happy Birthday”, a concept like Father Christmas, atom, bicycle, or fairy — all are memes. A whole slew of memes that forms an interacting whole is called a memeplex, and religions are the best examples, which at various times and in various cultures have had, or still do have, many linked-up memes like “There is Heaven and there is Hell …” and “Unless you pray to this God you’ll go to Hell” and “You must kill those who don’t believe in this …” and so on. You will have some familiarity with other religions, and you will appreciate that we’re not saying that your religion is like that. It’s all the others, the mistaken ones …

Terry Pratchett, Ian Stewart, & Jack Cohen, “Disbelief System”, The Science of Discworld IV: Judgement Day, 2013.

December 19, 2013

Changing perspectives of gender

Filed under: Education, Media, USA — Tags: , , , — Nicholas @ 11:19

Christopher Taylor on how women’s views of boys and men change as they grow:

Something interesting happens to most women when they get married and have a boy: they change their perspective on men. I think its not unreasonable of girls to get a certain grrl power men-are-dumb point of view in modern culture, we’re constantly bombarded with this message. It would take a pretty strong and unusual girl to resist the education that music, film, television, books, and education all imprint on her.

In college, young women are told all men are rapists at heart, and their denials is simply proof of the rape culture that menaces women constantly. Advertisements continually portray men as hapless idiotic children. With few exceptions, television shows almost always show the male characters as barely-literate frat boys and cave men. Music and movies promote the image of the all-powerful kung fu genius girl who looks hot constantly and always has the right put down to make men look bad.

But when a woman marries, she finds out guys aren’t all like that. Her husband has [his] faults, but strengths as well — or why would she love and marry him to begin with? She finds out that he’s no more immature and childish than her, just in different ways. She learns that men have strengths and abilities that women lack, just as they lack things women have.

And when she has a son, she sees things from a different perspective. That shirt that was so cool and empowering that said “Boys suck throw rocks at them” when she was 12 seems horrible and abusive when her son is the target. She finds out that her school treats boys as if they are some awful imposition that need to be drugged into submission and silenced in class. She learns that all the girl-power stuff she grew up with was at the expense of the boys.

But with a culture that so strongly tries to repress and shunt aside boys and treats men like knuckle dragging brutes, its even tougher for a boy to grow up as a man. I feel for the boys of today in school where they learn they should shut up and stop being masculine, that its awful and wrong to be a man and beautiful and good to be a woman. Growing up in the face of that can’t be easy.

December 11, 2013

The overpraising of popular culture

Filed under: Books, Media — Tags: , , , — Nicholas @ 09:37

In the Wall Street Journal, Terry Teachout comes not to praise Leonard Elmore:

… It used to be that we didn’t take popular culture seriously, but now we don’t take anything else seriously.

Do I exaggerate? Consider the endless encomia that greeted the airing in September of the final episode of “Breaking Bad,” which the Daily Beast described as “a perfect, A-1 piece of televisual filmmaking…an unparalleled valedictory achievement.” Or Tuesday’s announcement by LA Weekly that it’s cutting back its theater reviews from seven per issue to two. Or the fact that no classical musician has appeared on the cover of Time magazine since 1986. Or…but why go on? You know as well as I do that in postmodern America, pop culture gets most of the ink. It always has, but nowadays it also receives the kind of dead-serious critical attention in the academy and elsewhere that used to be reserved for high art — and increasingly it does so to the exclusion of high art.

[…]

Once again, it’s not my purpose to demean pop culture. I think that most of the best movies made in America in the 20th century were crime dramas, screwball comedies and westerns. But there’s more to life than getting your head blown off in a drug deal, and more to be said about love than can be crammed into a 32-bar ballad. Novels like Flannery O’Connor’s Wise Blood, plays like Tennessee Williams’s “The Glass Menagerie,” ballets like Jerome Robbins’s “Dances at a Gathering,” paintings like Jacob Lawrence’s “Migration Series,” musical compositions like Aaron Copland’s Piano Sonata: These are large-scale works of art that aim higher than their popular counterparts. (In fact, that’s not a bad rough-and-ready definition of high art.) Mere ambition, mind you, is not in and of itself a good thing, any more than bigger is by definition better, but we’re cheating ourselves when we direct our attention solely to less ambitious art.

H/T to Kathy Shaidle for the link.

December 4, 2013

QotD: A nation of shopkeepers

Filed under: Britain, Economics, Quotations — Tags: , , — Nicholas @ 07:44

When Napoleon called us “une nation de boutiquiers”, a nation of shopkeepers, he meant to insult us. Down the centuries, many Continentals have disparaged what they see as the soulless money-grubbing of the English-speaking peoples. Fascists and communists used remarkably similar language when they attacked “decadent Anglo-Saxon capitalism” — though, happily for the human race, it turned out not to be in decay at all.

It’s true that there was always a countervailing Anglophile tendency: Voltaire and Montesquieu, among others, admired us precisely because of our individualistic, mercantile, libertarian ways. But the idea that we “Anglo-Saxons” are too materialistic has never entirely gone away.

The phrase “Anglo-Saxons”, in this sense, is of course economic rather than racial. When the French talk of “les anglo-saxons” or the Spanish of “los anglosajones,” they don’t mean descendants of Æthelwulf or Oswine. They mean people who speak English and believe in small government, whether in Kowloon, Killarney or Kaukapakapa.

A nation of shopkeepers? Sounds good to me. What would you rather have? A nation of generals? Of civil servants? Of monks? Small employers are the greatest heroes we produce, and their heroism is all the greater for being unappreciated, unacknowledged, unthanked.

Daniel Hannan, “Shopkeepers have done more for human happiness than generals, statesmen or kings “, Telegraph, 2013-12-03

November 17, 2013

The Anglosphere

Filed under: Britain, History, Liberty, USA — Tags: , , — Nicholas @ 11:27

In the Wall Street Journal, Daniel Hannan discusses exceptionalism and the Anglosphere:

We often use the word “Western” as a shorthand for liberal-democratic values, but we’re really being polite. What we mean is countries that have adopted the Anglo-American system of government. The spread of “Western” values was, in truth, a series of military victories by the Anglosphere.

I realize that all this might seem strange to American readers. Am I not diluting the uniqueness of the U.S., the world’s only propositional state, by lumping it in with the rest of the Anglosphere? Wasn’t the republic founded in a violent rejection of the British Empire? Didn’t Paul Revere rouse a nation with his cry of “the British are coming”?

Actually, no. That would have been a remarkably odd thing to yell at a Massachusetts population that had never considered itself anything other than British (what the plucky Boston silversmith actually shouted was “The regulars are coming out!”). The American Founders were arguing not for the rejection but for the assertion of what they took to be their birthright as Englishmen. They were revolutionaries in the 18th-century sense of the word, whereby a revolution was understood to be a complete turn of the wheel: a setting upright of that which had been placed on its head.

[…]

There was a fashion for florid prose in the 18th century, but the second American president, John Adams, wasn’t exaggerating when he identified the Anglosphere’s beautiful, anomalous legal system — which today covers most English-speaking countries plus Israel, almost an honorary member of the club, alongside the Netherlands and the Nordic countries — as the ultimate guarantor of freedom: “The liberty, the unalienable, indefeasible rights of men, the honor and dignity of human nature… and the universal happiness of individuals, were never so skillfully and successfully consulted as in that most excellent monument of human art, the common law of England.”

Freedom under the law is a portable commodity, passed on through intellectual exchange rather than gene flow. Anyone can benefit from constitutional liberty simply by adopting the right institutions and the cultural assumptions that go with them. The Anglosphere is why Bermuda is not Haiti, why Singapore is not Indonesia, why Hong Kong is not China — and, for that matter, not Macau. As the distinguished Indian writer Madhav Das Nalapat, holder of the Unesco Peace Chair, puts it, the Anglosphere is defined not by racial affinity but “by the blood of the mind.”

At a time when most countries defined citizenship by ancestry, Britain was unusual in developing a civil rather than an ethnic nationality. The U.S., as so often, distilled and intensified a tendency that had been present in Great Britain, explicitly defining itself as a creedal polity: Anyone can become American simply by signing up to the values inherent in the Constitution.

October 24, 2013

Explaining Japanese culture – “Freud would have a field day”

Filed under: Japan, Media — Tags: , , , , , — Nicholas @ 09:08

It’s commonplace to say “Japan is weird” (I’ve said it myself many times), but even with the constant repetition, I didn’t realize just how weird Japan has become (somewhat NSFW … better not watch this at the office):

Published on 22 Oct 2013

Japan is a country that is dying — literally. Japan has more people over the age of 65 and the smallest number of people under the age of 15 in the world. It has the fastest negative population growth in the world, and that’s because hardly anyone is having babies. In these difficult times, the Japanese are putting marriage and families on the back burner and seeking recreational love and affection as a form of cheap escape with no strings attached. We sent Ryan Duffy to investigate this phenomenon, which led him to Tokyo’s cuddle cafes and Yakuza-sponsored prostitution rings.

October 16, 2013

Cultural organizations and unions

Filed under: Economics, Media — Tags: , , , , — Nicholas @ 07:41

Richard Epstein looks at two recent disputes between unionized employees and cultural organizations:

This past week featured two stories about major orchestras dealing with their adamant unions. The first incident occurred on Wednesday, October 2 at Carnegie Hall in New York City. A fancy opening night gala, featuring the violinist Joshua Bell and the young jazz performer Esperanza Spalding, was called off due to a surprise strike by Local One of the International Alliance of Theatrical Stage Employees.

The second dispute, still unresolved, involves the protracted labor impasse at the Minnesota Orchestra. On October 1, true to his promise, star music director Osmo Vänskä resigned because of the inability of the orchestra and its musicians’ union to hammer out a new contract in time to prepare for concerts scheduled at Carnegie Hall on November 2 and 3. The issues in these two labor disputes could scarcely be more different. But each of them, in its own way, illustrates the long-term toll that American labor law takes on the cultural lifeblood of our nation.

The incident at Carnegie Hall raised more than a few eyebrows when it was revealed that the strike was organized by the five full-time Carnegie Hall stagehands who were members of Local One. Their annual compensation in wages and overtime averaged a cool $419,000 per year, making them — one properties manager, two carpenters, and two electricians — five of the seven highest paid workers at Carnegie Hall after Carnegie CEO Clive Gillenson. Other union members in unspecified numbers were called in to help from time to time, presumably at rates on par with those Carnegie Hall paid to its full time workers.

As befits the sorry state of labor relations in the United States, the dispute was not about the status of these five workers. Rather, it focused on the new jobs that would open upon the completion of a new education wing in 2015. Mr. Gillenson was not exactly breathing fire when, well-coached in the pitfalls of labor law, he eschewed any anti-union sentiment and announced that he expected union workers to take the stagehand slots in that new facility. It was just that he insisted on dealing with unions that lacked the clout and the wages of the hardy men from Local One.

[…]

The bargaining dynamics could not have been more different in the Minnesota dispute. It is no secret that unionized musicians command a short-run monopoly premium for their members. The orchestra knows that it can earn back some fraction of that wage premium by securing the most talented musicians. But by the same token, any generous deal opens the orchestra up to financial ruin if its endowment shrinks or if its key donors cut back their support in hard times. But usually the large gains for older musicians carry the day.

Unions in all industries — think of the debacle at General Motors — do not do well in negotiating givebacks to management. Yet, ironically, the higher the premium that unions are able to extract during good times, the larger the give-backs are needed to bring the employer’s fiscal position into balance during bad times.

Just that dynamic was in play with the Minnesota Orchestra. The high wages before 2009 led to one round of union concessions. But in 2011, the budget was still out of balance, and management came back with a request for further cuts of about 32 percent. It later softened its demands to insist on wage cuts that would reach 25 percent after three years. Those cuts would be offset by a one time $20,000 bonus, which would, of course, not be part of the wage base in future years.

The union proposals were for pay cuts in the range of six to eight percent. This would have left an annual deficit in the order of $6 million. In the end, no deal could be reached, which precipitated Vänskä’s departure and the subsequent huge hit to prestige of the orchestra’s hard-earned international reputation.

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