At this point, it’s just a matter of time. In some sense, the sexual revolution is over … and the forces of bourgeois repression have won.
That’s right, I said it: this is a landmark victory for the forces of staid, bourgeois sexual morality. Once gays can marry, they’ll be expected to marry. And to buy sensible, boring cars that are good for car seats. I believe we’re witnessing the high water mark for “People should be able to do whatever they want, and it’s none of my business.” You thought the fifties were conformist? Wait until all those fabulous “confirmed bachelors” and maiden schoolteachers are expected to ditch their cute little one-bedrooms and join the rest of America in whining about crab grass, HOA restrictions, and the outrageous fees that schools want to charge for overnight soccer trips.
I know, it feels like we’re riding an exciting wave away from the moral dark ages and into the bright, judgement free future. But moral history is not a long road down which we’re all marching; it’s more like a track. Maybe you change lanes a bit, but you generally end up back where you started. Sometimes you’re on the licentious, “anything goes” portion near the bleachers, and sometimes you’re on the straight-and-narrow prudish bit in front of the press box. Most of the time you’re in between. But you’re still going in circles. Victorian morality was an overreaction to the rather freewheeling period which proceeded it, which was itself an overreaction to Oliver Cromwell’s puritanism.
Megan McArdle, “Why Gay Marriage Will Win, and Sexual Freedom Will Lose”, The Daily Beast, 2013-03-26
March 26, 2013
QotD: “[T]he sexual revolution is over … and the forces of bourgeois repression have won”
March 21, 2013
“Henrich had thought he would be adding a small branch to an established tree of knowledge. It turned out he was sawing at the very trunk.”
By way of Five Feet of Fury, an interesting story about challenging some very basic assumptions about psychology:
While the setting was fairly typical for an anthropologist, Henrich’s research was not. Rather than practice traditional ethnography, he decided to run a behavioral experiment that had been developed by economists. Henrich used a “game” — along the lines of the famous prisoner’s dilemma — to see whether isolated cultures shared with the West the same basic instinct for fairness. In doing so, Henrich expected to confirm one of the foundational assumptions underlying such experiments, and indeed underpinning the entire fields of economics and psychology: that humans all share the same cognitive machinery — the same evolved rational and psychological hardwiring.
[. . .]
When he began to run the game it became immediately clear that Machiguengan behavior was dramatically different from that of the average North American. To begin with, the offers from the first player were much lower. In addition, when on the receiving end of the game, the Machiguenga rarely refused even the lowest possible amount. “It just seemed ridiculous to the Machiguenga that you would reject an offer of free money,” says Henrich. “They just didn’t understand why anyone would sacrifice money to punish someone who had the good luck of getting to play the other role in the game.”
The potential implications of the unexpected results were quickly apparent to Henrich. He knew that a vast amount of scholarly literature in the social sciences — particularly in economics and psychology — relied on the ultimatum game and similar experiments. At the heart of most of that research was the implicit assumption that the results revealed evolved psychological traits common to all humans, never mind that the test subjects were nearly always from the industrialized West. Henrich realized that if the Machiguenga results stood up, and if similar differences could be measured across other populations, this assumption of universality would have to be challenged.
Henrich had thought he would be adding a small branch to an established tree of knowledge. It turned out he was sawing at the very trunk. He began to wonder: What other certainties about “human nature” in social science research would need to be reconsidered when tested across diverse populations?
A notion that’s popped up several times in the last couple of months is that the easy access to willing test subjects (university students) introduces a strong bias to a lot of the tests, yet until recently the majority of studies disregarded the possibility that their test results were unrepresentative of the general population.
March 20, 2013
The Profumo affair in context
In History Today, Richard Weight reviews An English Affair: Sex, Class and Power in the Age of Profumo by Richard Davenport-Hines which is being published on the 50th anniversary of the Profumo affair:
Meticulous though he is in separating historical fact from tabloid fiction, Davenport-Hines does not unearth any new secrets about the Profumo Affair. The originality of the book lies in the way he places it in the context of mid-20th century social attitudes. This, as the author says, is ‘a study of milieux’. An accomplished biographer, he puts colour on the cheeks and sparkle in the eyes of the main protagonists in a series of beautifully written portraits. We get to know fully Stephen Ward, for example – the high society osteopath who became the scapegoat of the affair – as a closet homosexual and vain Walter Mitty character, whose social climbing stemmed partly from the fact that osteopathy was dismissed by the medical establishment as ‘a modish form of cosseting’. Ward helped introduce the 46-year-old secretary of state for war, Jack Profumo, to the 19-year-old showgirl, Christine Keeler, at a pool party in the grounds of Cliveden on a July weekend in 1961. Soon after they began the fateful affair that linked him, via pillow talk and paranoia, to a Soviet military attaché that Keeler knew.
[. . .]
Jack Profumo typified British male attitudes: he had forced his wife, the actress Valerie Hobson, to give up her career for the sake of his image, before taking the lover who was raised in a converted railway carriage near Staines. The author describes Keeler and her friend Mandy Rice-Davies as ‘good-time girls who refused to be doormats’ – a new breed of ambitious women less willing to shut up once they had served their purpose. In a sense, Keeler anticipated the glamorous defiance of ‘the People’s Princess’ in the 1990s. And, like Diana Spencer’s, this is a story about the vacuity of the British people as much as it is a story about the hypocrisy of their leaders.
Davenport-Hines also confronts race, the subject usually ignored by historians of the affair. It was the jealous fight between two of Keeler’s black boyfriends outside the Flamingo Club in 1962 that led to a shooting through which the press got hold of the Profumo story. Then a taboo in a predominantly racist country, inter-racial sex gave the cocktail of cross-class transgression an extra shot of liqueur for the public to enjoy. Yet, as the author observes, the Flamingo Club was a multiracial Soho jazz venue then favoured by the ‘hip white Mods’ of Britain’s first youth culture. In other words the Profumo Affair didn’t so much change Britain as reveal how much it was already changing underneath the cracked surface of prudery and prejudice.
March 19, 2013
Punk Rock deemed harmful … to punks
In the Seattle Weekly, John Roderick explains why the punk social movement has been harmful to those who live the punk lifestyle:
For those of us who grew up in the shadow of the baby boom, force-fed the misremembered vainglory of Woodstock long after most hippies had become coked-out, craven yuppies on their way to becoming paranoid neo-cons, punk rock provided a corrective dose of hard truth. Punk was ugly and ugly was true, no matter how many new choruses the boomers added to their song of self-praise. It was this perceived honesty that we, the nascent Generation X, feared and worshipped. But over time punk swelled into a Stalinistic doctrine of self-denial that stunted us. The yuppies kept sucking, but by clinging to punk we started to suck too.
I have friends in their mid-40s who don’t even have a savings account because “saving money” never seemed punk rock. I can’t count the number of small businesses I’ve seen fail because worrying about inventory or actually charging customers didn’t seem very punk rock. I was once chastised for playing at a private Microsoft function by a guy who worked there, so disappointed was he that I would sell out by playing a corporate gig.
Punk taught us to rebel against authority until “authority” included everything: piano lessons, fire insurance, leather shoes, and, ultimately, growing up. Punk taught us to have contempt for every institution, except Fugazi, until contempt and suspicion were the first and only reactions we had to everything. Good news was embarrassing, success was shameful, and a happy childhood an unthinkable transgression. These personality disorders were just punk in practice.
It’s time we stopped disavowing happiness and measured pride, we punk survivors, wrapping ourselves in itchy thrift-store horse blankets thinking that only discomfort is honest. It’s time we stopped hating ourselves, our ambition, and our sincerity, guarding our integrity credentials in fear of interrogation by the secret punk police. It’s time to unmask punk rock, admit that it has done us no favors, and banish it from our minds. There is no one waiting for us at the gates of heaven with a big book of punk, ready to judge our souls and validate our credibility. Punk rock is bullshit, and was always bullshit. Say it with me.
H/T to Colby Cosh for the link.
March 3, 2013
Arms merchant’s golden customer: an Arab nation with oil money
Strategy Page explains why some of the most lucrative customers for high-tech weaponry are Arab nations:
Britain has been quite successful selling their new Typhoon fighter to Middle East nations. Two years ago Saudi Arabia bought 72 Typhoons from Britain. That was followed by an order for 12 from Oman and now the UAE (United Arab Emirates) is negotiating the purchase of 60 of these expensive aircraft. This is big money, as the aircraft have a basic price of $65 million each and there are many ways to greatly increase that. For warplanes sold to Arab Gulf states there is an additional bonanza. The biggest additional cost is providing support services and personnel to keep the aircraft operational. The Typhoon manufacturer, BAE Systems, is energetically recruiting qualified maintenance personnel to keep these aircraft flying. This a much larger profit center for Arab customers than for anyone else. Few local Arabs will be recruited for this work and most of these technicians will come from the West. That is very expensive. Why can’t locals be found for these high paying jobs? The reason is simple; there are few Arabs qualified or even interested in such exacting work. This is a common problem in the Middle East.
For example, the unemployment rate in Saudi Arabia is 12 percent and many of those men are unemployed by choice. Not even counted [are] most women, who are barred from most jobs because they are women. Arab men tend to have a very high opinion of themselves, and most jobs available, even to poorly educated young men, do not satisfy. Thus most Saudis prefer a government job, where the work is easy, the pay is good, the title is flattering, and life is boring. Thus 90 percent of employed Saudis work for the government. In the non-government sector of the economy, 90 percent of the jobs are performed by foreigners. These foreigners comprise 27 percent of the Saudi population, mostly to staff all the non-government jobs and actually make the economy work. This means most young Saudi men have few challenges. One might say that many of them are desperate for some test of their worth, but a job in the competitive civilian economy does not do it, nor does the military.
The Saudi employment situation is not unique. The UAE (United Arab Emirates) has foreigners occupying 99 percent of the non-government jobs. The unemployment rate is 23 percent, but only a tenth of those are actually looking for a job. A survey indicated that most of the unemployed are idle by choice. Kuwait is more entrepreneurial, with only 80 percent of the non-government jobs taken by foreigners. The other Gulf Arab states (which have less oil) have a similar situation.
January 28, 2013
Anthropology of the hacker community
ESR reviews a new book about hackers:
My usual audience is well aware why I am qualified to review Gabriella Coleman’s book, Coding Freedom, but since I suspect this post might reach a bit beyond my usual audience I will restate the obvious. I have been operating as the hacker culture’s resident ethnographer since around 1990, consciously applying the techniques of anthropological fieldwork (at least as I understood them) to analyze the operation of that culture and explain it to others. Those explanations have been tested in the real world with large consequences, including helping the hacker culture break out of its ghetto and infect everything that software touches with subversive ideas about open processes, transparency, peer review, and the power of networked collaboration.
Ever since I began doing my own ethnographic work on the hacker culture from the inside as a participant, I have keenly felt the lack of any comparable observation being done by outsiders formally trained in the techniques of anthropological fieldwork. I’m an amateur, self-trained by reading classic anthropological studies and a few semesters of college courses; I know relatively little theory, and have had to construct my own interpretative frameworks in the absence of much knowledge about how a professional would do it.
Sadly, the main thing I learned from reading Gabriella Coleman’s new book, Coding Freedom, is that my ignorance may actually have been a good thing for the quality of my results. The insight in this book is nearly smothered beneath a crushing weight of jargon and theoretical elaboration, almost all of which appears to be completely useless except as a sort of point-scoring academic ritual that does less than nothing to illuminate its ostensible subject.
[. . .]
Far too much of the book exhibits this kind of theory-induced blindness. I am inclined to blame not Coleman for it but rather the people who trained and indoctrinated her in how to think and write like a ‘real’ anthropologist. If Coding Freedom is really the sort of book anthropology wants its bright young things to emit, the field is in desperately bad shape — far too inward-looking, over-abstract, mired in self-reference and tail-chasing, obsessed with politicized modes of non-explanation. I would actually prefer the theory that Coleman is a dimwit who has emitted a sort of unintentional parody of real anthropology if I could make myself believe it, but I can’t — her best moments seem too lucid for that.
She is very perceptive, for example, about the central role of hacker humor in promoting social bonding and affirming the culture’s values (I’ve explored this theme myself). Her ground-level reporting about the emotional atmosphere of hacker conferences and demonstrations is acute. Her discussion of how hackers as a culture have bootstrapped themselves to a state of legal literacy in order to fight their corner of the intellectual-property wars gives one of the gifts that ethnography should — to help us see how remarkable and interesting are practices we might otherwise take for granted.
There is even one significant thing I learned from this book, or at least learned to see in a new way. I hadn’t noticed before how ritualized the practice of writing damning comments about bad code is. Coleman is right that they display a level of pointed and deliberate rudeness that their authors would not employ face-to-face, and she is right about how and why the culture gives permission for this behavior.
January 4, 2013
“[W]hy Bleeding Heart Libertarians have their work cut out for them”
Bryan Caplan thinks he can explain why there is a gender gap among libertarians (along with a few other gender gaps):
My study of personality psychology makes me one of the doubters. On the popular Myers-Briggs personality test, there is a huge Thinking-Feeling gap between men and women. For men, the breakdown is roughly 60% Thinking, 40% Feeling. For women, the breakdown is roughly 30% Thinking, 70% Feeling.
This Thinking/Feeling disparity explains a lot about gender gaps in college major and occupation. There’s every reason to think that this disparity can help explain gender gaps in political and social views.
To make a long story short: Thinking people tend to have “hard heads” and “hard hearts,” while Feeling people have “soft heads” and “soft hearts.” Unsurprisingly, then, Feeling people tend to hold more anti-market views. I’ve similarly found strong evidence that males “think more like economists.” This gender belief gap increases with education, consistent with a simple model where male and female students gradually learn more about whatever their personalities incline them to study.
The whole premise “Bleeding Heart Libertarianism,” of course, is that we should unbundle the hardness of our heads and the hardness of our hearts. Logically speaking, we can combine hard heads and soft hearts. Empirically, though, this combination is rare. And that’s why Bleeding Heart Libertarians have their work cut out for them. If you’re trying to sell libertarianism to Feeling people, “hard head, soft heart” ideas are more persuasive than “hard head, hard heart” ideas. But the libertarian remains at an inherent disadvantage against intellectual rivals pedaling “soft head, soft heart” ideas.
December 13, 2012
Sweden’s other export: migrant workers
A fascinating story of a small-but-rich country importing workers from Sweden:
As an American, it is bizarre to think of modern Sweden, so often lauded as a paragon of social and economic stability, as coughing up migrant workers. Stranger still is that the Swedes migrate to Norway, which has always been regarded as Sweden’s little brother. Often at war, Sweden forced Norway into an uneven union for most of the 19th century. Though politically independent of Sweden for over one hundred years, Norway has remained culturally subordinate to its larger, more-established neighbor. Norwegians watch Swedish television, listen to Swedish music, and read Swedish books. Before the Norwegian translation of Stieg Larsson’s The Girl Who Kicked the Hornet’s Nest was released, the original Swedish version was the best-selling book in Norway. But in the last 25 years, Norway has added workers to the list of things it imports from Sweden.
In the eighties, Norway became rich off of oil. Its sovereign wealth fund is currently valued at about 600 billion dollars. From 1999-2009, average Norwegian family saw an increase of almost 100,000 NOK, or about $17,000. With its population of only five million, Norway needed to import laborers and service workers for its exploding economy. I once hitched a ride from a retired sailor, and after running out of ways to compliment his RV, I asked him how Norway had changed over the years. He thought Norway had it too good now. As a young man, he’d been at sea for over a year at a time, whereas “the young people today don’t want to work at all. It’s good that we have the Swedes.”
Current estimates of the number of Swedes living and working in Norway hover between 80,000 and 100,000. In Oslo alone, it’s thought that there are 50,000 Swedes, which is about 10 percent of the city’s population. Most of these are service workers. Indeed, the Swede-as-service worker has become something of a stereotype in Norway. The 2010 rap hit “Partysvenske” is an extended mockery of male Swedish migrant workers, who are portrayed as effete drunks who invade Oslo’s nightlife. At one point, the rappers — Jaa9 & Onklp — chide, “Make a mojito, do what you do well.” The condescension towards Swedish migrant workers was prevalent enough for Norwegian television to produce a mocumentary series titled Swedes Are People. There’s a weird power dynamic at play, with both groups exhibiting a sort of passive aggressive bitterness towards the other. For their part, Norwegians seem eager to buck Swedish cultural influence and assert their economic dominance. Speaking to the New York Times in 2007, a professor of social anthropology at the University of Oslo put it rather well:
“When I was young, Swedes had whiter teeth, clearer skin, Abba, and Bjorn Borg. We had lots of fish, and not much more. Today, Swedes have been cut down to size. And I would say that many Norwegians enjoy the fact that so many Swedes are here doing menial jobs.”
When the Norwegian cross-country skier Petter Northug beat his Swedish rival across the line at the 2011 World Championships, he used opportunity to taunt Sweden about the low value of the Swedish currency. The Swedish media, on the other hand, laments the fact that Swedes are reduced to literally peeling bananas in Norway — albeit for about $23 an hour.
H/T to Tim Harford for the link.
December 11, 2012
Reason.tv: James Payne on Six Political Illusions
“The first thing [children] think about of government is that it is like a super parent,” says author and Reason Magazine contributor James Payne. Payne points out that seeing government as having the virtues of a parent — wisdom, responsibility, money, unlimited funds for whatever you need — has lead to illusions about what role the government should be playing in our lives.
Payne sat down to talk with Reason TV at Libertopia 2012 in San Diego, Calif. to discuss his book, Six Political Illusions: A Primer on Government for Idealists Fed Up with History Repeating Itself.
December 5, 2012
Finland’s excellent education system can’t be exported
Finland frequently comes in at or near the top of the rankings for quality of education, and some countries are tempted to replicate the Finnish model to improve their own domestic school systems. Unfortunately, as Eero Iloniemi points out, the model is actually more cultural than educational:
One such similarity is orthography. Both languages are written almost exactly as they are pronounced. Therefore, a child who can spell one word will be able to spell every word, even when they hear it for the first time. An eight-year-old Finn will have no trouble identifying every letter when he hears the word ‘kertakäyttösyömäpuikkoteollisuus’. So while native English speakers practise spelling well into their teens, Finnish and Korean kids are busy brushing up on other subjects.
Another thing Finland and Korea share is a fairly homogeneous culture. Ethnic minority groups are small and immigration to both countries is conspicuously low. As Horst Entof and Nicole Miniou of Darmstadt University of Technology noted in their 2004 study, PISA results are higher in countries which have strict and/or highly selective immigration policies than they are in countries with more liberal immigration policies. The name of the study says it all: PISA Results: What a Difference Immigration Law Makes.
This point is underlined by the fact that Finland performs significantly better in PISA studies than neighbouring Sweden. Why? Sweden has an immigrant population that is 10 times bigger. When these socially and economically similar countries are compared, omitting first and second generation immigrant children from sample groups, the results become almost identical.
Update: Oh, and it’s also a myth that the Finns pay their teachers at the same level they pay their doctors.
November 25, 2012
Anthropology and hacker culture
Cory Doctorow on a new book by Biella Coleman called Coding Freedom: The Ethics and Aesthetics of Hacking:
[Coleman’s dissertation has been], edited and streamlined, under the title of Coding Freedom: The Ethics and Aesthetics of Hacking, which comes out today from Princeton University Press (Quinn Norton, also well known for her Wired reporting on Anonymous and Occupy, had a hand in the editing). Coding Freedom walks the fine line between popular accessibility and scholarly rigor, and does a very good job of expressing complex ideas without (too much) academic jargon.
Coding Freedom is insightful and fascinating, a superbly observed picture of the motives, divisions and history of the free software and software freedom world. As someone embedded in both those worlds, I found myself surprised by connections I’d never made on my own, but which seemed perfectly right and obvious in hindsight. Coleman’s work pulls together a million IRC conversations and mailing list threads and wikiwars and gets to their foundations, the deep discussion evolving through the world of free/open source software.
November 20, 2012
Microsoft’s essential problem
ESR explains why Microsoft has been languishing in the doldrums for the past several years:
This is why Microsoft looks so doomed and desperate. Yes, Steve Ballmer is a colossal fool who has never met a strategic decision he couldn’t bungle, but in an important way that is symptom rather than cause. Dysfunctional leaders arise from dysfunctional cultures; the problem behind Ballmer is that Microsoft’s culture is broken, and the problem behind that is that the monopolistic/authoritarian goals around which Microsoft’s culture was constructed are incompatible with any other kind of excellence.
A more poetic way to put this is Tolkien’s “Oft evil will shall evil mar.” Google’s “Don’t be evil” isn’t mere idealism or posturing, it’s an attempt to sustain the kind of culture in which excellence is possible. (Whether and how long this will be a successful attempt is a different question.)
Apple’s turn is next.
November 8, 2012
Bless their hearts
I used to work for a company that had offices in Tallahassee, Florida. Over several years, both on the phone and during on-site visits, I think I heard at least half of these phrases used in earnest.
H/T to Radley Balko for the link.
QotD: The English Gentleman
The idea of a gentleman was a more inclusive one than it sounds to modern ears. One of its greatest advantages was that you could define it so as to include yourself. You could behave like a gentleman, without possessing any of the social attributes which a gentleman might have: there was no need to possess a coat of arms, or a country estate, or engage in field sports, or wear evening dress. At least since Chaucer’s time, there had been a distinction between the social meaning of the word, and the moral. It was evident that well-born people, who ought to know how to behave like gentlemen, did not always do so, while others sometimes did.
Philip Mason, whose perceptive study, The English Gentleman, was published in 1982, argues that “the desire to be a gentleman” runs through and illuminates English history from the time of Chaucer until the early 20th century. He suggests that “for most of the 19th century and until the Second World War” the idea of the gentleman “provided the English with a second religion, one less demanding than Christianity. It influenced their politics. It influenced their system of education; it made them endow new public schools and raise the status of old grammar schools. It inspired the lesser landed gentry as well as the professional and middle classes to give their children an upbringing of which the object was to make them ladies and gentlemen, even if only a few of them also became scholars.”
Andrew Gimson, “Strange Death of the English Gentleman”, Standpoint, 2012-09
November 6, 2012
It’s official: Morris Dancers are “offensive”
Well, they’re “offensive” to a couple of Police Constables in Surrey, anyway:
A group of Morris Dancers were ordered to stop performing in the middle of a routine after police received a complaint that their dancing was ‘offensive’.
The 15-strong group of English folk dancers from the respected Wild Hunt Bedlam Morris troupe were told to ‘stop making a din’ during a performance outside The White Lion pub in Warlingham, Surrey.
The folk dancers were performing in spooky costumes for a free Halloween show outside the 15th century pub to an audience of around 30 customers, but were cut short after just six dances.
The group had planned at least 10 other dances, but were interrupted by two police officers who told them to ‘down’ their handkerchiefs and sticks and ‘move on’ as they were causing a noise nuisance.
Despite pleading with the officers to continue their routine – which includes songs like Thor’s Hammer, Maiden Castle and Half a Farthing Candle, they were told to leave in the ‘interest of community relations’ last Tuesday.
Apparently the campaign against the evil Morris Dancers has been going on for a while:
In August last year a group of Morris dancers from the Slubbing Billys troupe were booted out of the Swan and Three Cygnets pub in Durham after a barmaid said the bells on their shoes broke the bar’s music ban.
H/T to Nick Packwood for the link.
