… intersectionality’s intellectual flaws translate into moral shortcomings. Importantly, it is blind to forms of harm that occur within identity groups. For a black woman facing discrimination from a white man, intersectionality is great. But a gay woman sexually assaulted by another gay woman, or a black boy teased by another black boy for “acting white”, or a Muslim girl whose mother has forced her to wear the hijab will find that intersectionality has no space for their experiences. It certainly does not recognize instances in which the arrow of harm runs in the “wrong” direction — a black man committing an antisemitic hate crime, for instance. The more popular intersectionality becomes, the less we should expect to hear these sorts of issues discussed in public.
Perhaps the most pernicious consequence of intersectionality, however, is its effect on the culture of elite college campuses. Some claims about “campuses-gone-crazy” are surely overblown. For instance, judging from my experience at Columbia, nobody believes there are 63 genders, and hardly anyone loves Soviet-style communism. (That said, the few communists on campus tend to despise intersectionality with an unusual passion.) But one thing is certainly not exaggerated: intersectionality dominates the day-to-day culture. It operates as a master formula by which social status is doled out. Being black and queer is better than just being black or queer, being Muslim and gender non-binary is better than being either one on its own, and so forth. By “better”, I mean that people are more excited to meet you, you’re spoken of more highly behind your back, and your friends enjoy an elevated social status for being associated with you.
In this way, intersectionality creates a perverse social incentive structure. If you’re cis, straight, and white, you start at the bottom of the social hierarchy — especially if you’re a man, but also if you’re a woman. For such students, there is a strong incentive to create an identity that will help them attain a modicum of status. Some do this by becoming gender non-binary; others do it by experimenting with their sexuality under the catch-all label “queer”. In part, this is healthy college-aged exploration — finding oneself, as it were. But much of it amounts to needless confusion and pain imposed on hapless young people by the bizarre tenets of a new faith.
Coleman Hughes, “Reflections on Intersectionality”, Quillette, 2020-01-13.
December 2, 2024
QotD: Intersectionality on campus
September 18, 2024
Canucks. In. Space – “racist, exploitative, elitist, and environmentally destructive”
In the National Post, Tristin Hopper‘s First Reading on a recently commissioned report for the Canadian Armed Forces on space exploration from an intersectional feminist viewpoint:
As Canada prepares to send an astronaut on the first manned moon mission in more than 50 years, its own military has commissioned a $32,250 report on how space exploration may actually be “racist, exploitative, elitist, and environmentally destructive”.
The 48-page report, entitled Hidden Harms: Human (In)security in Outer Space, concludes that human usage of space is currently “masculine, militarized and state-based”.
The authors also bemoan a space exploration field that is beholden to colonial concepts such as “technospeak” and “expertise”, and which doesn’t give appropriate weight to “spirituality, astrology, and cosmology, the last of which views celestial bodies in space as animated beings and not mere objects”.
As such, the report concludes that space will continue to be a realm of “hidden violence” against the world’s marginalized until “gender, race, class, ability, and sexuality” can be put at “the centre” of how decisions are made in the cosmos.
“Leadership is needed to normalize inclusion of different perspectives,” reads a conclusion.
The report has very little positive to say about the current state of human space exploration or space technology.
The whole endeavour is criticized as “technology-biased” because it fails to consider “gendered effects”. It’s “geography-biased”, because it doesn’t include equal participation from poorer countries.
It “normalize(s) violence and exploitation” by using language that depicts “outer space as a hostile and desolate environment that is unpeopled/inhuman and controlled so that it can provide an extractable resource”.
The construction of launch pads, satellite receivers and other ground infrastructure causes “disproportionate harm to Indigenous communities by severing their connection to ancestral lands”.
The report is also deeply critical of the fact that space is disproportionately inhabited by able-bodied males from wealthy countries. “Existing approaches are ahistorical and thus invisibilize diverse stakeholders and voices,” it reads.
Hidden Harms contains little to no discussion of the technical aspects of space exploration or technology. The word “rocket”, for instance, appears only once in a footnote in relation to how a falling rocket stage could hurt Inuit people. The word “orbit” appears in the text just once, when referencing how states could impose extraterrestrial harm by “permanently damaging objects on orbit”.
Nevertheless, the report is clear that all of these technical considerations should become secondary to “intersectional, decolonial, and humanitarian perspectives”.
“We must make space for the unfamiliar and the uncomfortable,” it reads.
It’s hardly surprising that an “intersectional feminist” view of space exploration would be harshly negative — what is surprising is that the Canadian Armed Forces paid to have this intellectual drivel written. A bit over $30k isn’t even a rounding error for the federal government, but as an indicator of just how federal bureaucrats are spending their departmental budgets it does seem to indicate that there’s a lot of fat in those budget numbers.
May 5, 2024
QotD: The aims of the intersectional left
Andrew Sullivan, “A Glimpse at the Intersectional Left’s Political Endgame”, New York Magazine, 2019-11-15.
February 7, 2024
QotD: Indoctrinating children into progressive worldviews
It’s also vital to expose children to the fact of their race as the core constituent of their identity. Here is an essay written by a woke teacher about the difficulty of teaching “White boys”:
I spend a lot of my days worried about White boys. I worry about White boys who barely try and expect to be rewarded, who barely care and can’t stand being called on it, who imagine they can go through school without learning much without it impacting in any way the capacity for their future success, just because it never has before.
This sounds to me as if he is describing, well, boys of any race. And when boys are labeled as “White” (note the capital “W”) and this requires specific rules not applied to nonwhite boys, they often — surprise! — don’t like it:
This week, a student spoke up in class to say that every time a particular writer talked about White people and their role in racism, he would start to feel really guilty, and it made him not want to listen … I try to keep an arm around the boys who most need it, but it’s hard, because I’m also not willing to give an inch on making my room safe for my students of color. It’s not their job to keep hurting while White boys figure it out.
Children, in other words, are being taught to think constantly about race, and to feel guilty if they are the wrong one. And, of course, if they resist, that merely proves the point. A boy who doesn’t think he is personally responsible for racism is merely reflecting “white fragility” which is a function of “white supremacy”. QED. No one seems to have thought through the implications of telling white boys that their core identity is their “whiteness”, or worried that indoctrinating kids into white identity might lead quite a few to, yes, become “white identitarians” of the far right.
One of the key aspects about social-justice theory is that it’s completely unfalsifiable (as well as unreadable); it’s a closed circle that refers only to itself and its own categories. (For a searing take down of this huge academic con, check out Douglas Murray’s superb new book, The Madness of Crowds.) The forces involved — “white supremacy”, “patriarchy”, “heterosexism” — are all invisible to the naked eye, like the Holy Spirit. Their philosophical origins — an attempt by structuralist French philosophers to rescue what was left of Marxism in the 1960s and 1970s — are generally obscured in any practical context. Like religion, you cannot prove any of its doctrines empirically, but children are being forced into believing them anyway. This is hard, of course, as this teacher explains: “I’m trying. I am. But you know how the saying goes: You can lead a White male to anti-racism, but you can’t make him think.”
The racism, sexism, and condescension in those sentences! (The teacher, by the way, is not some outlier. In 2014, he was named Minnesota’s Teacher of the Year!) Having taken one form of religion out of the public schools, the social-justice left is now replacing it with the doctrines of intersectionality.
Andrew Sullivan, “When the Ideologues Come for the Kids”, New York Magazine, 2019-09-20.
January 11, 2024
The Canadian Armed Forces believe “that they – and the country they serve – are irredeemably racist and oppressive”
The official journal of the Canadian Armed Forces has a … woke … view of themselves and the nation:
… the latest edition — which was just posted online — contains little to no mention of strategy, geopolitics or the avalanche of contemporary problems facing the Canadian Armed Forces. There’s not a single reference to the recruiting crisis, which has left vacancies of up to 40 per cent in some departments. No mention of the plummeting maintenance standards that recently prompted the commander of the Royal Canadian Navy to declare that his fleet was in a “storm” with no end in sight. No discussion of why Canada is slashing its military budget even as its peer countries do the exact opposite.
Instead — in a signal of just how far the Canadian Armed Forces has embraced far-left “anti-racist” ideology — the entire issue is devoted to how the Canadian military is a racist, patriarchal den of colonialist oppression that needs to be torn down and remade from scratch.
After devoting extended paragraphs to each cultural infraction, Eichler concludes that the Canadian Armed Forces must be remade via an “anti-oppression framework” of “feminist, decolonial, critical race, queer, critical disability, and critical political economy theories”.
Eichler notes this is “not an easy task, but a necessary one if DND/CAF wants to move the yardstick on culture change.”
Another feature, by York University psychotherapist Tammy George, frames the Canadian Armed Forces as being poisoned by “institutional whiteness”.
“In order for meaningful, sustained culture change to occur, there must be a recognition by the white majority of the way in which whiteness organizes lives,” she writes.
Leigh Spanner, a feminist postdoctoral research fellow, wrote that the CAF’s system of supporting military families was anti-feminist and patriarchal.
Ash Grover, a researcher in “feminist anti-militarism”, argues that the military might have fewer instances of post-traumatic stress disorder if they paid closer attention to “anti-oppressive theory” and how “acts of ‘othering’ can result in responses typically associated with post-traumatic stress disorder”.
January 4, 2024
QotD: Displays of intelligence as a status good
And then that changed, in what is a cultural eye-blink. Forget the crazy slogan. Humans don’t like change. Particularly they hate change that challenges their status. Unable to actually increase their net worth (within the prescribed realms in which noblemen could do such) or stop spending, the nobility instead went for displays of wealth. Big and extravagant ones. And the wigs were … quite, quite insane.
So what does that have to do with Facebook?
For a few generations, since the left captured the academia, entertainment and the industrial-news complex, aka, the opinion makers, to be a leftist has been synonymous with being smart.
And being smart, since the renaissance, but definitely since the world wars has been the greatest social “good” there is.
No, I’m not saying the left was smart. Increasingly, most of them weren’t, because as it became a matter of social display, the easily led started imitating it.
No, I’m saying that to parrot leftist ideas was to be considered smart. Partly because of the left’s conceit that Marxism was “scientific” there has always been, attached to the modern left the idea that to believe as they do is “rational” and “smart” and that their opponents are stupid.
Not only did they hold onto this while their ideas were proven wrong by reality over and over again, but having captured academia, they pushed leftist ideas as synonymous with being educated. I mean, if you’d attended an elite school, you received these ideas, and the way to signal you’ve attended the school is to parrot it. Thus leftism became the old school tie (mostly around the neck of our economy, but never mind.)
While they had full control of the media, be it entertainment or informational, they could reinforce the message, as well as revile anyone who challenged them as stupid, wrong and illiterate, and GET AWAY WITH IT.
With intelligence being the highest status-good in our society, the left had secure status. Forever, they thought.
The change has been very rapid. The fall of the USSR and [the rise of] talk radio were the beginning, and since the internet took off, they’ve been trying to hold on to the tail of the comet, as it streaks away from them.
I’ve said it before and I maintain it. If Mr. Obama had been president in a country where the information tech was the same as in the 30s, all his failures would have been hidden, and people would believe him a staggering genius, instead of the little man who wasn’t there. Because that’s how the industrial-media complex presented him.
And then … And then they went all in for Hillary! They were “With her” 300%.
Unbelievably, it didn’t work.
I think they’d suspected, before, that things had changed. But they could still tell themselves stories, dismiss the opposition, preen on having all the power. And then … it failed.
Since then they’ve been running scared with social insecurity. They display their “brilliance” for all the world, and it didn’t work? Oh. Must signal louder, larger, crazier.
All the “Wokeness” over everything possible (and mostly imaginary) in the last few years? That’s social signaling by a social group losing power and trying to regain it.
The less it works, the more extravagant it will get. I am in premonitory awe over what will happen should Trump beat the margin of fraud in 2020. You thought the Democratic Socialist meeting was funny? You ain’t seen nothing yet. They won’t be able to open their mouths without announcing “point of personal privilege” and their pronouns, and interrupting each other with ever finer intersectional victimhood.
If you think having a woman who won an SF award malign the person the award is named after with a bunch of ahistorical nonsense, and seeing the institution cave within days was peak wokeness, you’re deluding yourself.
Soon and very soon the “Wokeness” displays will be the equivalent of having live birds in your hair.
Because in their subconscious, if they just signal loud enough they’ll regain their status as “smart” and “educated”.
Meanwhile, we’ll be buying popcorn stocks and saying “Is that a ship on your head, or are you that insecure?”
Sarah Hoyt, “Is That A Ship On Your Head?”, Libertarian Enterprise, 2019-09-01.
December 13, 2023
QotD: Woke psychiatry
No. Nobody has forgotten that. Because the third thing you notice at the American Psychiatric Association meeting is that everyone is very, very woke.
Here are some of the most relevant presentations listed in my Guidebook:
Saturday, May 18
- Climate Psychiatry 101: What Every Psychiatrist Should Know
- Women’s Health In The US: Disruption And Exclusion In The Time Of Trump
- Gender Bias In Academic Psychiatry In The Era Of the #MeToo Movement
- Revitalizing Psychiatry – And Our World – With A Social Lens
- Hip-Hop: Cultural Touchstone, Social Commentary, Therapeutic Expression, And Poetic Intervention
- Lost Boys Of Sudan: Immigration As An Escape Route For Survival
- Treating Muslim Patients After The Travel Ban: Best Practices In Using The APA Muslim Mental Health Toolkit
- Making The Invisible Visible: Using Art To Explore Bias And Hierarchy In Medicine
- Navigating Racism: Addressing The Pervasive Role Of Racial Bias In Mental Health
Sunday, May 20
- Addressing Microaggressions Toward Sexual And Gender Minorities: Caring For LGBTQ+ Patients And Providers
- Latino Undocumented Children And Families: Crisis At The Border And Beyond
- Racism And Psychiatry: Growing A Diverse Psychiatric Workforce And Developing Structurally Competent Psychiatric Providers
- Sex, Drugs, And Culturally Responsive Treatment: Addressing Substance Use Disorders In The Context Of Sexual And Gender Diversity
- Grabbing The Third Rail: Race And Racism In Clinical Documentation
- Racism And The War On Terror: Implications For Mental Health Providers In The United States
- The Multiple Faces Of Deportation: Being A Solution To The Challenges Faced By Asylum Seekers, Mixed Status Families, And Dreamers
- What Should The APA Do About Climate Change?
- Intersectionality 2.0: How The Film Moonlight Can Teach Us About Inclusion And Therapeutic Alliance In Minority LGBTQ Populations
- Transgender Care: How Psychiatrists Can Decrease Barriers And Provide Gender-Affirming Care
- Gun Violence Is A Serious Public Health Problem Among America’s Adolescents And Emerging Adults: What Should Psychiatrists Know And Do About It?
- Working Clinically With Eco-Anxiety In The Age Of Climate Change: What Do We Know And What Can We Do?
- Are There Structural Determinants Of African-American Child Mental Health? Child Welfare – A System Psychiatrists Should Scrutinize
Monday, May 21
- Community Activism Narratives In Organized Medicine: Homosexuality, Mental Health, Social Justice, and the American Psychiatric Association
- Disrupting The Status Quo: Addressing Racism In Medical Education And Residency Training
- Ecological Grief, Eco-Anxiety, And Transformational Resilience: A Public health Perspective On Addressing Mental Health Impacts Of Climate Change
- Immigration Status As A Social Determinant Of Mental Health: What Can Psychiatrists Do To Support Patients And Communities? A Call To Action
- Psychiatry In The City Of Quartz: Notes On The Clinical Ethnography Of Severe Mental Illness And Social Inequality
- Racism And Psychiatry: Understanding Context And Developing Policies For Undoing Structural Racism
- Trauma Inflicted To Immigrant Children And Parents Through Policy Of Forced Family Separation
- Deportation And Detention: Addressing The Psychosocial Impact On Migrant Children And Families
- How Private Insurance Fails Those With Mental Illness: The Case For Single-Payer Health Care
- Imams In Mental Health: Caring For Themselves While Caring For Others
- Misogynist Ideology And Involuntary Celibacy: Prescription For Violence?
- Advocacy: A Hallmark Of Psychiatrists Serving Minorities
- Inequity By Structural Design: Psychiatrists’ Responsibility To Be Informed Advocates For Systemic Education And Criminal Justice Reform
- Treating Black Children And Families: What Are We Overlooking?
- Blindspotting: An Exploration Of Implicit Bias, Race-Based Trauma, And Empathy
- But I’m Not Racist: Racism, Implicit Bias, And The Practice Of Psychiatry
- No Blacks, Fats, or Femmes: Stereotyping In The Gay Community And Issues Of Racism, Body Image, And Masculinity
- Silence Is Not Always Golden: Interrupting Offensive Remarks And Microaggressions
- Black Minds Matter: The Impact Of #BlackLivesMatter On Psychiatry
… you get the idea, please don’t make me keep writing these.
Were there really more than twice as many sessions on global warming as on obsessive compulsive disorder? Three times as many on immigration as on ADHD? As best I can count, yes. I don’t want to exaggerate this. There was still a lot of really meaty scientific discussion if you sought it out. But overall the balance was pretty striking.
I’m reminded of the idea of woke capital, the weird alliance between very rich businesses and progressive signaling. If you want to model the APA, you could do worse than a giant firehose that takes in pharmaceutical company money at one end, and shoots lectures about social justice out the other.
Scott Alexander, “The APA Meeting: A Photo-Essay”, Slate Star Codex, 2019-05-22.
December 3, 2023
QotD: Intersectionality and the “American experiment”
Today’s identity politics has another interesting feature: it teaches students to think in a way antithetical to what a liberal arts education should do. When I was at Yale in the 1980s, I was given so many tools for understanding the world. By the time I graduated, I could think about things as a Utilitarian or a Kantian, as a Freudian or a behaviorist, as a computer scientist or a humanist. I was given many lenses to apply to any one situation. But nowadays, students who major in departments that prioritize social justice over the disinterested pursuit of truth are given just one lens — power — and told to apply it to all situations. Everything is about power. Every situation is to be analyzed in terms of the bad people acting to preserve their power and privilege over the good people. This is not an education. This is induction into a cult, a fundamentalist religion, a paranoid worldview that separates people from each other and sends them down the road to alienation, anxiety, and intellectual impotence.
Jonathan Haidt, “The Age of Outrage: What the current political climate is doing to our country and our universities”, City Journal, 2017-12-17.
July 21, 2023
“Gender refers to the characteristics of women, men, girls and boys that are socially constructed”
David Craig kindly relays the official word from the World Health Organization to us benighted peons who haven’t yet learned about recent scientific discoveries about sex and gender:
For readers confused about the difference between gender and sex, I have wonderful news. The admired and respected World Health Organization (WHO) has helpfully come up with an explanation. There may be some cynics who feel the extract below is nonsensical, woke gobbledygook, but I subscribe to the officially imposed mantra that there are close to a hundred genders. Otherwise I would probably be banned and cancelled and deplatformed and debanked etc etc.
But cynics should be careful what to say, write or tweet as anyone who contradicts what the WHO decrees would be guilty of spreading medical disinformation thus risking social media excommunication. Moreover, when the British government inevitably signs up to the legally binding new WHO treaty in May 2024, about which TCW has warned on several occasions, for example here, anyone disagreeing with WHO edicts might be committing a criminal offence.
Anyway, here is the WHO’s explanation of the difference between gender and sex.
Gender refers to the characteristics of women, men, girls and boys that are socially constructed. This includes norms, behaviours and roles associated with being a woman, man, girl or boy, as well as relationships with each other. As a social construct, gender varies from society to society and can change over time.
Gender is hierarchical and produces inequalities that intersect with other social and economic inequalities. Gender-based discrimination intersects with other factors of discrimination, such as ethnicity, socioeconomic status, disability, age, geographic location, gender identity and sexual orientation, among others. This is referred to as intersectionality.
Gender interacts with but is different from sex, which refers to the different biological and physiological characteristics of females, males and intersex persons, such as chromosomes, hormones and reproductive organs. Gender and sex are related to but different from gender identity. Gender identity refers to a person’s deeply felt, internal and individual experience of gender, which may or may not correspond to the person’s physiology or designated sex at birth. […]
June 18, 2023
Today, “‘gender-critical’ is a jargonny way of describing the ordinary views held by the vast majority of the planet’s population”
The Quillette Editorial Board on the startling difference between LGBT activists’s views and the default view of most of humanity:
“What is feminism? Who is it for? Can men be feminists, or only allies? What is intersectionality, and must feminism be intersectional?” These are some of the questions tackled in a University of Melbourne course on the philosophy of feminism, formally designated in the university’s handbook as PHIL20046. Prospective students are informed that course content will include “a range of feminist theories, including both radical feminism and liberal feminism, and from all four ‘waves’ (with an emphasis on second wave feminism). We’ll also consider a range of applied topics like prostitution and pornography, inclusion of transwomen, theories of gender, gendered social norms, and reproductive rights.”
Content that is not included in PHIL20046, on the other hand, includes white supremacist propaganda, neo-Nazi talking points, and an approving literary exegesis of Mein Kampf. This might seem like an odd detail to note. But it is important to state for the record, given the profusion of stickers and posters recently plastered around the University of Melbourne campus, accusing the course instructor, Holly Lawford-Smith, of crafting her syllabus for the exclusive benefit of “fascists”.
Those who are familiar with the mantras of “intersectional feminism” likely won’t require an explanation for the quantum logic leap by which feminist philosophizing might be casually equated with the doctrines of Hitler, Mussolini, and Franco. But for those unschooled in such matters, the basis of complaint here is that Lawford-Smith is a “gender-critical feminist” — a term indicating one’s belief that biologically rooted differences between men and women are real; and so must be considered when marking the boundaries of female-protected spaces, such as women’s sports leagues, prisons, and domestic-violence centres.
Which is to say that “gender-critical” is a jargonny way of describing the ordinary views held by the vast majority of the planet’s population. And it speaks to the shocking extent of academia’s radicalization that Lawford-Smith’s belief in biological science would be regarded as the academic equivalent of a Nazi salute.
Gender-critical feminists trace their roots to the radical-feminism movement of the 1960s. They often focus on the pernicious effects of gender stereotypes; and critique the industries that profit from women’s pain, such as pornography. This kind of analysis focuses attention on the hardships that have historically gone along with existing as a woman. It also focuses attention on the real policy solutions required to address such hardships, including, where necessary, the maintenance of safe single-sex spaces. As one might assume, gender-critical feminists typically have little time for men who, having recently announced the discovery of some soul-like spark of womanhood within them, commence hectoring women about the imperfect nature of their intersectional feminism.
Gender crits speak their mind at their professional peril. In 2021, Kathleen Stock, a British analytic philosopher, was forced to abandon her academic position at Sussex University following a prolonged harassment campaign. Like other prominent gender-critical intellectuals, Stock is perfectly forthright about her support for the rights of trans people to live, study, and work as they please, free from discrimination and harassment — while also being equally forthright about the plain fact that transwomen are not literal women. As a consequence of expressing such (again, widely held) views, Stock was advised to install CCTV cameras in her home and to venture onto campus only when accompanied by bodyguards.
June 15, 2023
Ketman, in theory and practice
I first encountered the idea of Ketman in an article by Severian on his old Rotten Chestnuts site (no longer online, alas). He was talking about it in the context of university:
I got into the higher ed biz fully intending to practice what Milosz calls “aesthetic ketman“. [“paying lip service to official ideology while secretly subverting it”] I loved my subject, but my subject was recondite enough, I figured, that I could keep the SJW bullshit to a bare minimum. I don’t remember what they called “intersectionality” back then, but whatever it was, I’d just make a few brief nods to it, then get on with my work in relative peace. Throw a few quotes from Foucault, Judith Butler, Gayatri Spivak, and the like in my dissertation intro, and that was that.
The problem, though, is that the sour pleasure of ketman is addictive, and like any addiction, you need to keep upping the dose to feel the same effect.
In The Critic, Colette Colfer discusses “gender ketman” today:
Ketman is a game of acting. It involves outwardly performing in compliance with a dominant belief system whilst inwardly rejecting it. Ketman is a form of self-protection, particularly when living under strict religious or totalitarian rule. Today, the game of Ketman is played as a way of hiding real opinions about gender ideology.
I first came across the concept of Ketman in Csezlaw Miłosz’s powerful 1953 book The Captive Mind, about life in Poland under Nazi right-wing and Stalinist left-wing totalitarian control. Miłosz dedicates one full chapter to Ketman. To play Ketman is to wear a mask, to simulate the behaviour that is required to fit in with the masses, to avoid the consequences of speaking up against a dominant ideology.
When the UK trade union for academics and lecturers, the University and College Union, released a video last month of their 2023 congress, it showed a crowded room of people loudly chanting in unison “trans rights are human rights”. They were holding up identical cerise-pink signs with words in all-caps, “TRANS RIGHTS ARE HUMAN RIGHTS”. I wondered, as I watched the clip, how many in that room were practising Ketman.
Miłosz came across the idea of Ketman in a book by Count Joseph-Arthur Gobineau (1816–82), entitled Religions and Philosophies in Central Asia. Gobineau served as a French diplomat in Persia during the mid-19th century, and he reckoned that the masses in Persia were practising Ketman. Gobineau also wrote about the “Allah lexicon” that included expressions such as inshallah and mashallah and insisted that scarcely one out of twenty Persians believed what they were saying.
Although Miłosz considered Gobineau a “rather dangerous writer”, he recognised Gobineau’s description of Ketman in the behaviour of people in Poland under Stalinist rule. The person practising Ketman must keep silent about their true convictions and must sometimes engage in trickery to deceive their adversaries. This can mean participating in rituals, waving banners, saying words or phrases to deceive others, and writing books filled with ideas the authors themselves don’t believe.
Miłosz said there were many different varieties of Ketman. Versions outlined in The Captive Mind include Metaphysical Ketman, which involved pretending to have no religious beliefs; and Ethical Ketman, which resulted from inwardly opposing the ethics of the “New Faith” of Stalinist communism, such as informing on neighbours.
However, practicing Ketman comes at a cost:
Miłosz points out that when a person plays Ketman for an extended period of time, they end up unable to distinguish their real self from the self they simulate. It’s almost like they begin to believe the lie. This level of association with the role being played gives some relief however, as the person no longer has to worry about dropping their guard when in conversation with others.
Severian, as you’d expect, has a more direct way of explaining it:
But more importantly, there’s the pleasure of ketman. So long as I make a few radical noises, I can get you sheep to believe anything I say. I used to tell people I studied transgendered potato farmers in the Kenyan uplands. I told this obnoxious girl from the Gender Studies department my dissertation was on resistance strategies of Eskimos in the Waffen-SS. I cited Alan Sokal’s hoax paper on the social construction of gravity in every seminar taught by a radical feminist, and no one ever called me on it. Anyone who thinks I’m kidding obviously hasn’t been on campus in the last 20 years or so. It was fucking hilarious …
… for a time. And then it got sad, then nauseating, because I eventually realized I was no different from the fools who swallowed my bullshit. It doesn’t matter if you’re being exquisitely ironic when you tell a room full of freshmen that “gender is a social construction”. They can’t recognize irony anyway, and even if they could, parroting the phrase “gender is a social construction” is still required to pass the class. More importantly, what if they did recognize it? I’m up there thinking I’m a shitlord, speaking truth to power to anyone smart enough to figure it out, but all they see is another fat, middle-aged sellout parroting nonsense. If I were serious about my shitlordery, they think, then I’d quit. But I don’t quit, which must mean my so-called “principles” are worth … what? We’ve already established you’re a whore, madam; now we’re just haggling over the price.
November 22, 2022
“Andrew Doyle is a dangerous man, and this is a dangerous book”
I missed this review when it first got posted at The Critic, which is why I’m only linking to it now. Stephen Daisley reviews The New Puritans: how the Religion of Social Justice Captured the Western World:
Andrew Doyle is a dangerous man, and this is a dangerous book. Don’t take my word for it: the bloke’s own mates think he’s one for the watching. Like the pal he tells us about who pegged him as “a fucking Nazi cunt”. Admittedly, vodka martinis had been taken and the friend’s evidence of fascist proclivities was Doyle’s vote to leave the EU and his satires of progressivism, but you can never be too careful.
So it was with some trepidation that I opened my copy of The New Puritans during a recent stay in hospital. I had lost patience with a John Grisham grabbed from the shop, which was largely concerned with how racist and stupid everyone is south of the Mason-Dixon Line. When did the gutsy master of Southern populist pulp turn into a sneering liberal bigot? A shift to the right was in order, so Doyle’s book it was.
As Nazi polemics go, The New Puritans is something of a disappointment. It’s a better read than Mein Kampf and less esoteric than The Myth of the Twentieth Century, but it’s pretty light on the old blood and soil. It turns out Doyle isn’t a Nazi at all, just a bog-standard, run-of-the-John-Stuart-Mill liberal. The New Puritans, far from a tract on Aryan racial purity, is an admonition against authoritarian trends in identity politics. Boy, are there going to be some red faces at the next Britain First reading group.
A broadcaster and stand-up comedian, Doyle is also a recovering academic with a PhD in “Renaissance discourses of gender and sexuality”, which takes some recovering from. It has, however, gifted him an intimate insight into a political insurgency that, in just a few years, has seized the commanding heights of government, law, medicine, education, journalism, the arts and private enterprise.
The architects of this movement are “the new puritans” and their religion is critical social justice, Doyle’s term for what is more commonly known as wokeism. They are “a prohibitionist and precisionist tendency who seek to refashion society in accordance with their own ideological fervour”. Their zealotry, philistinism and spiteful exercise of power over others reminds Doyle of the Salem Witch Trials and the vicious little girls whose “lived experience” sent 19 innocent women to the gallows.
Where Abigail Williams and her finger-pointing acolytes saw witches, their ideological descendants see racists and transphobes. They do so by applying a doctrine called intersectionality, which asserts interlocking systems of oppression as the basis of Western societies. They harness the power of social opprobrium to punish transgressors and sceptics. This is cancel culture — “retributive and performative mass denunciation in order to destroy lives and enforce conformity” — and today it rages on Twitter rather than a colonial settlement in Massachusetts.
In addition to punishment, the new puritans exercise prior restraint by banishing speech they disapprove of as harmful, a practice known as safetyism. Doyle notes how routinely this involves the privileged imposing their preferences on the lower orders. “Imagine,” he ventures, “Debrett’s guide to etiquette having been rewritten by someone with a histrionic personality disorder.”
October 4, 2022
“… apparently the future of science is BAJEDI (Belonging Accessibility Justice Equity Diversity and Inclusion), which is quite a bit cooler than mere DEI”
And you thought the stuffy old National Science Foundation was only supporting pale, stale, cisgendered white male research? Think again!
I’ve written many times about the National Science Foundation and its increasingly politicized conception of “science”. As an independent federal agency with a nearly $9 billion budget, the NSF is a behemoth in the world of academic science, shaping research agendas and the future of the professoriate. And apparently the future of science is BAJEDI (Belonging Accessibility Justice Equity Diversity and Inclusion), which is quite a bit cooler than mere DEI. Here’s a current funding opportunity for scientists:
The federal agency that funds research projects like “Probing Nucleation and Growth Dynamics of Lithium Dendrites in Solid Electrolytes” is moving hard into the business of social justice, with career-making grants that will focus STEM researchers on the problem of racial grievances. Here’s how much money is available for that racial equity program:
The premise underlying this turn toward equity-focused science projects is that “science scholars who are underrepresented in STEM produce higher rates of scientific novelty”. Innovation is grounded in race and ethnicity; the more gloriously intersectional you are, the more creative you become. Imagine the boldness of a transgendered Asian Pacific Islander astrophysics, and how much newer and fresher our conception of the universe is when it doesn’t come from straight white males.
And so the NSF wants to fund “diversity champions” who will freshen up our science with BIPOC innovation — which means adding more sociologists to the team of geophysicists: “When developing proposals, the PI team should acknowledge the need for increased engagement from social and behavioral science experts to address issues related to BAJEDI in the geosciences and include these best practices and experts in proposed projects.” […]
It’s a real cultural revolution in the world of academic science.
October 3, 2022
“Still, what about the boys?”
Janice Fiamengo on the far-from-impartial emphasis of concern on young people being pushed toward radical “solutions” to gender dysphoria:
Last year, conservative educational institution Prager U published “Why Girls Become Boys“, a short video by journalist Abigail Shrier, the author of Irreversible Damage: The Transgender Craze Seducing Our Daughters, published in 2020. Shrier’s focus is evident from the titles: girls. Previously, Shrier had been profiled in an interview with Candace Owens when she was still working on the book. Though the interview is now three years old, its canvassing of teen transitioning — in a discussion that moves from concern about girls being “seduced” into trans, to anger at society’s failure to protect girls from boys who transition — provides a fairly accurate representation, I believe, of conservative positioning on this subject. Girls who transition are seen as victims; while boys who transition are seen (if they are seen at all) as predators.
This double emphasis is clear in the interview. Shrier and Owens describe the collusion of media influencers, the public school system, woke punditry, and medical authorities to encourage girls (but not boys, it seems) to consider their gender identity “fluid”. Feelings of discomfort are too readily interpreted as signs of a trans identity. Girls can be made to believe themselves trans very quickly, sometimes simply from viewing one or more internet videos; and schools are not required to tell parents if their daughter begins identifying as male. From age fifteen, girls can find gender clinics willing to prescribe testosterone without their parents’ consent; a girl can have her breasts amputated as early as age sixteen. The lifetime of dependency on hormones (their consequences unknown), the risky surgeries, and the tragic missed opportunities — of motherhood in particular, but even of having breasts — were emphasized by both pundits.
It’s almost impossible to imagine these two women discussing the tragedy of losing a penis, of being denied the opportunity to become a father, of being denied the joy of male sexuality.
From this point, the conversation moved seamlessly into discussing the victimhood of girls forced to share their private spaces — and of course their sporting competitions — with biological males (often called “men” as in “Men are invading girls’ sports”). These males are not discussed as vulnerable innocents duped into taking body-altering hormones or undergoing dangerous surgeries. No imaginative effort was spent on why these boys want to live as trans female. The underlying assumption seemed to be that boys’ transition, far from being an attempt to relieve real distress, is an act of appropriation of female experience. The boys were depicted as aggressors who invade girls’ locker-rooms and deny girls opportunities (or, even worse, masquerade as trans in order to prey on girls sexually). Are there boys made uncomfortable in their change rooms or other private spaces by the presence of biological girls? The question seems never to have occurred to Shrier and Owens.
Shrier and Owens agree in decrying feminism for failing to protect girls and for failing (allegedly) to affirm femininity and girlhood. “Girls aren’t being told how wonderful it is to be a girl!” Their own feminist — or at least female-centered — assumptions are clearly evident in their conviction that the trans phenomenon is about multiple harms to females, harms which must always take precedence over the legitimate needs and experiences of males. And in fact, contrary to what Shrier and Owens seem to believe, there are many feminists who vehemently denounce biological male incursions into female bodies and spaces; many of them, such as Meghan Murphy, Julie Bindel, and Sheila Jeffreys, to name only a few, advocate from an avowedly anti-male perspective.
Shrier might respond that the overwhelming majority of adolescents who believe themselves to be trans are female (as she states in her Prager U video). This may be true (a recent Psychology Today article puts the number at greater than 80% female) but does not mitigate my objection. Teen suicide is about 80% male (more on this later), but it is hard to imagine concerned pundits ignoring the troubles of girls. Many discussions of teen suicide, in fact, make much of the fact that girls attempt suicide more often than boys, downplaying the fact that boys carry out their suicides in such distinctively high numbers. Don’t get me wrong: I have no objection to a focus on girls’ difficulties in adolescence — except when it improperly ignores and even maligns boys.
It wasn’t all that long ago that the vast majority of young people seeking “gender-affirming” therapy were males hoping to become trans-females. In the last few years, that proportion has flipped completely.
May 5, 2022
QotD: Critical Race Theory, the “successor ideology”
A specter of invisible and unfalsifiable “systems” and “structures” and “internal biases” arrived to hover over the world. Some of this critique was specific and helpful: the legacy of redlining, the depth of the wealth gap. But much was tendentious post-modern theorizing. The popular breakthrough was Ta-Nehisi Coates’ essay on reparations in the Atlantic and his subsequent, gut-wrenching memoir, Between The World And Me. He combined the worldview and vocabulary of CRT with the vivid lived experience of his own biography. He is a beautifully gifted writer, and I am not surprised he had such an emotional impact, even if, in my view, the power of his prose blinded many to the radical implications of the ideology he surrendered to, in what many of his blog readers called his “blue period”.
The movement is much broader than race — as anyone who is dealing with matters of sex and gender will tell you. The best moniker I’ve read to describe this mishmash of postmodern thought and therapy culture ascendant among liberal white elites is Wesley Yang’s coinage: “the successor ideology”. The “structural oppression” is white supremacy, but that can also be expressed more broadly, along Crenshaw lines: to describe a hegemony that is saturated with “anti-Blackness”, misogyny, and transphobia, in a miasma of social “cis-heteronormative patriarchal white supremacy”. And the term “successor ideology” works because it centers the fact that this ideology wishes, first and foremost, to repeal and succeed a liberal society and democracy.
In the successor ideology, there is no escape, no refuge, from the ongoing nightmare of oppression and violence — and you are either fighting this and “on the right side of history”, or you are against it and abetting evil. There is no neutrality. No space for skepticism. No room for debate. No space even for staying silent. (Silence, remember, is violence — perhaps the most profoundly anti-liberal slogan ever invented.)
And that tells you about the will to power behind it. Liberalism leaves you alone. The successor ideology will never let go of you. Liberalism is only concerned with your actions. The successor ideology is concerned with your mind, your psyche, and the deepest recesses of your soul. Liberalism will let you do your job, and let you keep your politics private. S.I. will force you into a struggle session as a condition for employment.
Andrew Sullivan, “What Happened To You?”, The Weekly Dish, 2021-07-09.
