USA

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Angry White Men

I was recently at a conference at the University of Oregon and while waiting to give my presentation at the Student Center there, I walked around and noticed a “Men’s Center” located on the same floor. The existence of a student organization dedicated to men was in itself surprising to me – it seemed to me the only thing more superfluous than a “men’s center” (which after all equates to US society as a whole) would be a “white, heterosexual men’s center”. Surprising to me as well were the posters and messages on the door and outside the walls of the Men’s Center, which voiced support for all kinds of marginalized, disadvantaged, or traumatized groups: Native Americans, LGBTQ+, the disabled community, African-Americans, non-gender-binary individuals, and rape victims. Nothing in support of men’s rights.

It turns out that this Center was established in 2002, according to the university website, to address issues of male behavior in general in the US, and specifically at the University of Oregon (UO):

The development of the Center occurred in response to concerns raised by UO staff, faculty and students about men on campus…nationally, college-aged men were having serious problems: committing over 70% of the major conduct violations, engaging in sexism, sexual assault, and other bias incidences. Additionally, men are responsible for the overwhelming majority of shootings that have occurred on college and high school campuses nationwide…UO staff, faculty and students recognized that UO men were in crisis and wanted to take action. These pioneers decided to open the UOMC, the first center of its kind in the USA.

The mission of the Center, according to their website, is to fight “toxic masculinity”, defined as “the current configuration of practice that legitimizes men’s dominant position in society and justifies the subordination of women”. So the Center is not at all about supporting “angry white men” upset at the prospect of losing their dominant place in US society. The book by Michael Kimmel, Angry White Men: American Masculinity at the End of an Era, documents that perspective through interviews with men from around the US. Kimmel introduces the idea of aggrieved entitlement in the book, namely that for white men social equality means not equality, but a loss of social position. They are aggrieved because they expect life to be the same as it was for their fathers or grandfathers. The book was published in 2013 and republished recently, as the election of Donald Trump has shown that those grievances have been widespread enough in the US to lead to the election of someone who rejects social equality and the declining role of white males in US society. The slogan of “taking back our country” represents well this idea of going back to a time when white males had undisputed primacy in society.

Kimmel has a new book, Healing From Hate: How Young Men Get Into And Out Of Violent Extremism, in which he looks at how aggrieved white males have become neo-nazis, extreme right-wing skinheads, or adherents to the Alt-Right in the US, Sweden, and Germany. He documents in the book stories of men growing up isolated or abused and who turn to right-wing extremism for social acceptance. The book also shows that such men can go in different, healthier directions if they can find fulfilling relationships with women or within other groups. In fact, small numbers of men who have not had successful relationships with women have turned to aggrieved violence. These are the so-called Incels, short for “involuntary celibates,” a largely online group who have been in the news in recent years through violent attacks as retaliation against women. It may be that a group such as available through the University of Oregon’s Men’s Center, which sponsors weekly discussion groups, can be helpful in showing young white men another avenue towards social acceptance and group solidarity.

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Monuments contextualized

The American Civil War Center

A new museum has opened up recently here in Richmond, Virginia, namely the American Civil War Museum, located in the former Tredegar Iron Works, along the James River. The new institution is a merger of two museums: the long-standing Museum of the Confederacy and the American Civil War Center at Historic Tredegar. The museum is striking, dug into the Tredegar hillside, with a glass curtain as an entrance.  Upon entering, visitors pass through ruins of the Tredegar Iron Works before reaching the museum proper. The take on the Civil War is equally striking. Rather than serving as a shrine to the Confederacy, as one might expect in the city that served as the capital of that break-away entity, the museum strives to tell a balanced and broad history, one that includes narratives from the variety of participants: Union and Confederate, soldiers and civilians, women and children, enslaved and free African-Americans. There is no attempt to provide a single perspective, but rather to mirror the diversity of experiences. According to the architect responsible, Damon Pearson, that idea is built into the building design: “The exhibits themselves are meant to be fragmented. We tried to reinforce that with the architecture. You’re meant to see this event from as many different viewpoints as possible. And you’re seeing all of them simultaneously” (interview in the Richmond Times Dispatch).

One of the crucial aspects of the museum artifacts is that they are shown and documented in context, with rich information on their provenance and on the people involved. That’s in contrast to the famous (or infamous) Confederate statues along Monument Avenue in Richmond (of Stonewall Jackson, Robert E. Lee, and other Confederate war heroes), which are shown larger-than-life, sitting defiantly on their horses, inviting the admiration of viewers who must assume, given the statues’ size and prominence (on a famous avenue), that these were indeed great historical figures. Of course, the reality is more nuanced, as these were the men fighting to maintain slavery, the real issue of the Civil War, as the new museum makes clear. What particularly is missing in viewing the Monument Avenue statues in their current stand-alone status (a small name plaque provides basic info), is the fact that they were built during the Jim Crow era, as a manifestation of the belief in the Confederate “lost cause” narrative, i.e. that the Confederacy was a just cause and that the South was in its rights to secede (and to maintain slavery). In other words, the statues are a monument to white supremacy. Without the historical context, that is not immediately evident. Monuments have such a profound influence on the narratives that shape personal and group identities that we need to have as much historical context as possible to provide story lines that accord with historical reality.

One of the ways that context could be provided in viewing historical or culturally significant sites would be to use mobile technology through augmented reality. A mobile app could provide an overlay of information when a viewer points a mobile phone at a statue or other artifact. That is being done today often for tourists with apps such as wikitude, which uses image recognition technologies that allow for viewed images (through the phone’s camera) to trigger the display of localized information. That approach is being used today in Miami to provide context about climate change to murals in the Wynwood district of the city, famous for its many murals.

That might offer as well be an option in the reconstruction of Notre Dame Cathedral in Paris after the horrific fire last month. There have been a variety of fanciful suggestions for re-imagining the roof and spire of the Cathedral. However, the French Senate recently passed a resolution to rebuild the Cathedral the way it was, to the extent possible. The creative re-workings of the Cathedral, if not present in reality, could be available virtually through an augmented reality overlay. That could include not only striking visualizations of Notre Dame’s roof (the spire as a beacon into space) but also historical info, such as the role of Victor Hugo’s novel (The Hunchback of Notre Dame) in exerting public pressure to preserve the valuable cultural heritage the Cathedral represents.

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Black faces in Virginia

Freeman Gosden, in blackface, as Amos

The current crisis in the government of Virginia is full of ironies. The three men at the top, all Democrats, are each facing scandals and calls to resign. That started with Governor Ralph Northam last week when a picture from a yearbook surfaced showing a man in blackface and another in KKK garb (Klu Klux Khan, the violent white supremacist group) on his personal page. Northam first admitted he was one of the men in the picture, then the next day denied it, but did admit to wearing blackface at a dance contest, where he imitated Michael Jackson. Should Northam resign, he would be replaced by Justin Fairfax, the Lieutenant Governor, who is African-American. But Fairfax faces 2 allegations of sexual assault. Third in line is Attorney General Mark Herring, who admitted that he too wore blackface as a student at the University of Virginia. Should all three be forced out of office, the governorship would go to…a Republican! House of Delegates Speaker Kirk Cox. That fact has led to some recent support for Northam to remain Governor, after near universal calls for him to resign early on, including from both local and national Democrats.

The ironies abound. Justin Fairfax, just over a week ago, stepped aside from his usual duty as Lt. Governor, of chairing the State Senate, in protest over the celebration of the birthday of Confederate Leader, Robert E. Lee. Richmond, the Capital of Virginia, was of course also the Capital of the Confederacy, the defender of slavery. Richmond is also the home of Freeman Gosden, Bojangles Robinson, and Charles Gilpin. Gosden, a white man from a socially prominent family whose members had included high-ranking officers in the Confederate Army, played a black man, “Amos”, in the Amos n’ Andy radio show of the 1920’s and 1930’s, which was hugely popular. He voiced Amos, as well as other Black characters such as Kingfish and Lightnin’ in an imitation of Black Vernacular English. He became very wealthy, moved to California and played golf frequently with the President of the United States (Eisenhower). The other two Richmond-born entertainers, Charles Gilpin, a famous actor, and Bojangles, a celebrated dancer/singer, both Black, each died penniless and forgotten. Gilpin became well-know from playing the title role in Eugene O’Neill’s The Emperor Jones, but his career when downhill when he insisted that O’Neill remove the word “nigger” from the play. Bojangles paired with Shirley Temple in many popular films but died so impoverished that Ed Sullivan stepped in to pay for his funeral. A statue of Bojangles was erected in Richmond in the 1970’s

Statue of Bojangles in Richmond, VA,

but it pales in comparison to the huge statues of Confederate heroes along Monument Avenue. Gilpin also is remembered in Richmond through Gilpin Court, the oldest and largest public housing project in the city, but notorious today for its high rate of crime and decrepit condition.

The supreme irony may be that while the three Virginia politicians are facing strong pressure to resign, at the federal level, the President of the United States faces no such pressures, despite having been implicated in many instances of racial insensitivity, misogynistic actions, and voiced support for white supremacists.

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Learning from history, or ignoring it

Lynching Memorial in Montgomery

Holocaust Memorial in Berlin

History is not an abstraction: past events shape our culture and our view of others. That’s why it’s so important to get history right. Made-up history can be as damaging as made-up science.

An episode from the NPR radio show On the Media, The worst thing we’ve ever done, that was broadcast this week (originally aired in June) seemed quite appropriate for this time of the end of the year, when we take stock of the past. It was an interesting comparison of how a shameful period in a nation’s history has been viewed by later generations. The contrast was between Germany and its Nazi period and the USA and slavery. The report pointed to how many public reminders there are in Germany of the Holocaust and how it is extensively present in education and in the public sphere generally. An interview with Peter Weissenburger, journalist for the Berlin taz was enlightening in that regard. He talked about how ubiquitous the presence of the Nazi past was for him growing up, in school and in the media. For him, German identity is defined by Nazi Germany, something that can never be “resolved” so that it belongs to the past: “There’s no point in which we can say, ‘ok, we’re done now.’ This is always going to be what happened.”

In contrast, the period of slavery and the following violence and discrimination against African-Americans is far less known in the US, or acknowledged as a problematic period in US history. According to the report, many US citizens believe that in fact slaves were treated well and are skeptical that lynchings took place (despite numerous photos and other documentation). Indeed, there are monuments to well-known slave holders and heroes of the Confederacy, which defended the institution of slavery. The report discusses initiatives to bring to the public’s attention the crimes and injustice associated with slavery and its aftermath. In Montgomery, Alabama, the first capital of the Confederacy, there are two monuments to that past, the Legacy Museum, and the National Memorial for Peace and Justice. As seen from the photos above, the massive hanging steel columns in the National Memorial for Peace and Justice, each dedicated to a lynching in a particular US county, is impressive and haunting, similar to the Holocaust Memorial in Berlin. However, the project takes a step further, in an effort to bring home to local communities the reality of racist actions in the past. It is inviting communities where lynchings occurred to claim their histories in a tangible way:

The memorial is more than a static monument. In the six-acre park surrounding the memorial is a field of identical monuments, waiting to be claimed and installed in the counties they represent. Over time, the national memorial will serve as a report on which parts of the country have confronted the truth of this terror and which have not. (Monument’s web site).

The current embrace by some of “alternative facts” has led to the questioning of widely accepted scientific findings, in areas such as climate change and pollution. Pseudo-science is used to justify political views and further entrenched economic interests. History too can be retold, refused, or re-focused to accommodate political or ideological positions. The Nazis used pseudo-history to legitimize their power, presenting themselves as continuing ancient heroic Germanic traditions. Just as we need to learn from history, so as not to repeat it, we need to recognize how history and science can be distorted to support group interests.

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Sensitivity training at Starbucks

African-American being arrested at Starbucks

This week I was on the way to a conference in Illinois and changed planes in Chicago. I had time, so I stopped by Starbucks for some caffeine. I asked the barrister whether she shouldn’t be at sensitivity training. She laughed and said she thought it was a big joke. The executives of Starbucks certainly didn’t see it as a joke. This was May 29th, the day when most Starbucks (except apparently the airport outlets) closed down for sensitivity training. The employees were asked (on a voluntary basis) to take part in a workshop on countering bias and prejudicial treatment of customers based on their race or ethnicity. This developed out of an incident at a Starbucks in Philadelphia in which 2 black men waiting there to meet others for a business meeting were arrested. The rationale given by the manager was that the two men had not ordered anything and thus were not allowed, according to Starbucks rules, to be there. Many people have pointed out that if the men had been white, the manager likely would have not called the police.

Following the uproar over the incident, Starbucks announced the training session, aimed at showing employees their unconscious bias, with the hope that doing so would result in more equitable treatment of all customers. Part of that training was viewing a powerful 7-minute video by documentary maker Stanley Nelson, which included moving statements of personal experiences:

As good as that short video is, its effect, as well as that of the rest of the 4-hour training may expose Starbucks employees to the reality of inequitable treatment of African-Americans in public spaces, but there’s no guarantee that such knowledge will change behaviors. Sherrilyn Ifill comments in the film that when Whites in the US encounter Blacks they use “the shortcut that’s been wired into your brain because of the society we live in that tells you when you see me that you should be nervous”. Such prejudicial views may not be something we are aware of – it is likely to be a case of unconscious or hidden bias.

This is a topic that has been studied in sociology and social psychology as well as discussed in public forums. The Project Implicit provides a popular online test, the Implicit Association Test (IAT) to reveal “your implicit associations about race, gender, sexual orientation, and other topics”. However, being aware of one’s implicit biases may not be the key to changing behaviors. A recent critique of the IAT by Olivia Goldhill in Quartz points out that “the implicit bias narrative lets us off the hook. We can’t feel as guilty or be held to account for racism that isn’t conscious. The forgiving notion of unconscious prejudice has become the go-to explanation for all manner of discrimination”. The article cites studies that have “found that reducing implicit bias did not affect behavior”.

The kind of training and workshops being conducted by Starbucks have been used by many other companies and organizations in recent years. It is certainly well-intentioned, but it may not be the best approach to changing people’s hearts and minds. Goldhill points to what may be more effective:

Hiring goals, diverse senior management, and penalties for those who repeatedly exhibit prejudiced behavior—rather than a soft talk about how we’re all biased but it’s not really our fault because it’s unconscious—would be effective alternative strategies for those serious about changing institutional inequality.

In the US – and we’re not alone in this – we’ve made slow progress in bringing more diversity to upper levels of management and government. Seeing more individuals who are not white males in high social, educational, and other institutional roles may over time shift views. However, it is no easy task to change systems that benefit those holding privileged positions and thus have the power to hire and fire.

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Chinese prom dress inappropriate?

Keziah Daum in her prom dress

The issue of cultural appropriation often comes up in the US in relation to Halloween. Costumes based on Native American traditions, for example, are considered to be inappropriate, unless one has that particular ethnic background. Especially problematic is the use of blackface by whites. This month cultural appropriation was in the news in reference to a prom dress, an important dance and social event for North American high schoolers in their last 2 years of school. An 18-year old from Utah wore a Chinese dress to the prom and posted pictures on Twitter.

This caused a great deal of tweeting about whether it was appropriate for a white American to wear this traditional Chinese dress, known as a cheongsam (from Cantonese), also known as qipao (from Mandarin Chinese):

Others on Twitter pointed out that dresses, fashions, and other items associated with particular cultures are “appropriated” all the time with no criticism:

This is in fact an issue in which opinions may vary significantly and where sensitivity is called for, as well as looking at contexts and intentionality. I wrote about that in a post last year:

In the US, assuming for fun and celebration a different ethnicity can be a tricky proposition. No one is likely to complain if a non-German wears Lederhose and a Bavarian hat to an Oktoberfest celebration. But donning a Native American costume for Halloween is considered inappropriate, an example of “cultural appropriation”. This month Is Black History month in the US, but it’s not likely any White Americans will honor African-Americans by wearing blackface. It may come down to the context in which the ethnic borrowing takes place, and the kind of portrayal used. Representing German ethnicity by wearing an SS uniform would be problematic, as would enacting an Irish identity by dressing as a starving potato farmer. It’s also the case that historically disadvantaged and mistreated groups, like American Indians and African-Americans deserve to by treated with dignity and respect by the mainstream culture, which oppressed them. There have been too many distorted and negative portrayals of those groups in the US media and culture for it too be ok to perpetuate the stereotypes.

One of the interesting aspects of both the German and the Irish events this week-end was the incorporation of women’s domestic work in a humorous or musical way. One of the talks at the Karneval Fest was given by a self-professed “Putzfrau” (cleaning lady), who brought along her mop and bucket. Two Irish sisters, preceding Cherish the Ladies (the Ganleys), did a “brush dance”, using ordinary brooms as props around which and with which they danced. Perhaps such evocations of an underprivileged class (women in domestic roles) is permissible in this instance because of the fact that both Irish-Americans and German-Americans have become part of the cultural mainstream. We White Americans can laugh at our own, confident, at least for now, in the maintenance of the power structure that provides white privilege, even for the least prestigious among us.

A related story in the news recently is about a quite different case of cultural borrowing, namely a white woman passing for black, Rachel Dolezal, who taught in the Africana Studies program at Eastern Washington University and even became head of a local chapter of the NCAAP. She has now been charged with welfare fraud, after authorities in Washington State learned that she had income from a variety of sources, while receiving public assistance from the state.

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Leaders of state and language

A recent article in the NY Times discussed the influence that Kazakhstan’s first and only president, Nursultan A. Nazarbayev, has had on the development of a new alphabet for the Kazakh language, which is currently written using a modified version of Cyrillic. Nazarbayev announced in May that the Russian alphabet would be replaced by a new script based on the Latin alphabet. However, there is a problem with representing some sounds in Kazakh. The President has decided, according to the article, “to ignore the advice of specialists and announce a system that uses apostrophes to designate Kazakh sounds that don’t exist in other languages written in the standard Latin script. The Republic of Kazakhstan, for example, will be written in Kazakh as Qazaqstan Respy’bli’kasy.” Apparently, linguists had recommended that the new system follow Turkish, which uses umlauts and other phonetic markers, not apostrophes, but the President has insisted on his system. According to the article, this has led to intense debate in the country, with the President’s views being widely mocked:

“Nobody knows where he got this terrible idea from,” said Timur Kocaoglu, a professor of international relations and Turkish studies at Michigan State, who visited Kazakhstan last year. “Kazakh intellectuals are all laughing and asking: How can you read anything written like this?” The proposed script, he said, “makes your eyes hurt.”

Another President, Donald Trump, has made waves with his use of language as well, as in his re-interpretation of “fake news” to mean any reporting critical of him or his actions, his use of vulgar language to describe African countries, or his habit of using insults and abusive language in his tweets. In an interview with the Deutsche Welle recently, well-known linguist, George Lakoff, commented on Trump’s use of language. Lakoff laments how the wide-spread reporting of the President’s tweets tends to cite the texts. According to Lakoff, just having that language repeated – even if within an article attacking what was said in the tweet – tends, through repetition, to plant Trump’s ideas in our heads. He points out that this is the strategy used by Russia propagandists and the Islamic State in their online messaging. The twitter bots used by Russian hackers repeat tweets over and over again, with slightly different texts, but always using hashtags that support divisiveness in the US population and electorate. This was done in the 2016 election, and is continuing, as in the recent bots’ activity in spreading the #releasethememo hashtag, in reference to the controversial classified memo that some Republicans say shows bias in the FBI’s Trump-Russian probe. This is in an effort to discredit both the FBI and the investigation into the Russian electoral interference, in the desire to undermine the US people’s faith in their government, and thus weaken US democracy.

Lakoff’s advice to the media on reporting on Trump tweets:

Don’t retweet him and don’t use the language he uses. Use the language that conveys the truth. Truths are complicated. And seasoned reporters in every news outlet know that truths have the following structure: They have a history, a certain structure and if it is an important truth, there is a moral reason why it is important. And you need to tell what that moral reason is, with all its moral consequences. That is what a truth is.

He’s not advocating stopping news reports on the tweets, but rather to put them into a proper context, and point to factual discrepancies, when they exist – and in the reporting, to forego inadvertently spreading messaging through textual repetitions. The way that politicians use language can make a big difference in how policies and actions are viewed by the public, especially if a term is repeated frequently. We are seeing that currently in the US in relation to immigration. Trump and Republicans use the term “chain migration“, which has negative connotations rather than the term preferred by Democrats, “family reunification”, which makes the process sound much more positive.

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Voluntary simplicity?

Black Friday shoppers: Fewer this year

It’s Black Friday in the US, and surprisingly, in European countries as well, despite not celebrating US Thanksgiving. I guess retailers are quick to find an excuse to hawk their goods, no matter the cultural significance. I’m wondering if Canadians also observe Black Friday today, given that Canadian Thanksgiving is in October. Although today is a celebration of buying stuff, it appears that overall we are becoming less materialistic. That is according to Elizabeth Currid-Halkett, an economic geographer at the University of Southern California, who recently published The Sum of Small Things. In the book, according to the Princeton University Press advert, Currid-Halkett argues, that “the power of material goods as symbols of social position has diminished due to their accessibility. As a result, the aspirational class has altered its consumer habits away from overt materialism to more subtle expenditures that reveal status and knowledge.” Members of this new class, which she labels the aspirational class, have moved away from conspicuous consumption: “Highly educated and defined by cultural capital rather than income bracket, these individuals earnestly buy organic, carry NPR tote bags, and breast-feed their babies. They care about discreet, inconspicuous consumption—like eating free-range chicken and heirloom tomatoes, wearing organic cotton shirts and TOMS shoes, and listening to the Serial podcast.”

In a recent interview on NPR (wow, I must be a member of the aspirational class), Currid-Halkett asserts that in fact US Americans are becoming less interested in owning more and more: “As a society, we are getting less materialistic. So we can see that in a cultural way in just the way we talk about things. We can see that in movements like voluntary simplicity.” She backs up her assertion with data she has been collecting on spending patterns. In fact, one of those patterns is less interest in spending the Thanksgiving break shopping. Fewer stores opened this year on Thanksgiving. That contrasts with recent years in which retailers were opening on Wednesday at midnight and all day Thanksgiving. It appears as well, that the violence that occurred in the past, as shoppers battled one another over the few extra cheap TVs, has not happened this year. Maybe we are moving in the direction of voluntary simplicity – giving up the pursuit of happiness through material goods, to focus on living with less and growing spiritually. Or maybe we just have now accumulated all we can fit in our homes/apartments – or that we can afford.

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Why Americans Smile

I was in Russia last year, my third visit, and noticed again how solemn everyone seemed to be. In public transportation and on the street, there was not a lot of chit-chat, or smiling. Of course, that’s not surprising in Moscow – similar to New York City in that regard. But I was in Pyatigorsk, a resort town in the Caucuses, and it was summer. In terms of not seeing a lot of smiling faces on the street (or especially, in my experience, in service encounters), Russia is no different than many other countries. Germany, for one, comes to mind. But one country that is different is the United States. We tend to smile a lot. Smiling for no good reason is likely to make Russians think you’re a bit off. Walmart was not successful in Germany in part because managers insisted that cashiers smiled at customers. That irritated many Germans, after all, the customer didn’t know the cashier, so why act as if they are friends? That behavior would be akin to the cashier using the informal you, “du”, in addressing the customer, rather than the formal “Sie”. Some German men thought the cashiers were flirting with them.

So, why do Americans smile so much. That was a question addressed this week in the Atlantic. The answer, according to the article is surprising: “It turns out that countries with lots of immigration have historically relied more on nonverbal communication. Thus, people there might smile more.” The authors of a study published in 2015 compared countries in terms of the number of source countries that make up their population: “Canada and the United States are very diverse, with 63 and 83 source countries, respectively, while countries like China and Zimbabwe are fairly homogenous, with just a few nationalities represented in their populations.” The researches polled people from 32 countries about expressing feelings openly. They found that “emotional expressiveness was correlated with diversity. In other words, when there are a lot of immigrants around, you might have to smile more to build trust and cooperation, since you don’t all speak the same language.” So citizens of countries with more diversity smile in order to bond socially. On the other hand, “countries without significant influxes of outsiders tend to be more hierarchical, and nonverbal communication helps maintain these delicate power structures.”

The article points out that not only do US inhabitants smile more, their smiles are also wider, with higher levels of “facial muscle movement.” The article doesn’t discuss whether all the smiles in the US are genuine, that seems especially doubtful in the section of the article discussing how extensively politicians in the US smile.

Germany has been experiencing in recent years a large influx of immigrants, from a variety of countries – who knows, maybe next time you’re in Berlin, you’ll see more smiles.

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Symbolic ethnicity or cultural appropriation?

The Ganley Sisters doing a brush dance

Last night I attended a Karneval Fest (German version of Mardi Gras celebration, also called Fasching), sponsored by one of the local German social clubs, the Deutscher Sport Club Richmond. It was an interesting experience, with good German food and drink, music, and dancing. As is the case in Germany, there were also quite a few humorous talks, all given in German, in fact, often at least in part, in Rheinland dialect, as the most famous celebrations happen in cities along the Rhine, especially in Cologne and Mainz. These talks are called Büttenreden, meaning talks delivered on a vat or barrel (in dialect a Bütt). Judging from the paucity of laughs at punch lines, I am pretty sure the majority of attendees did not understand the jokes. That didn’t seem to bother anyone – the use of German contributed to the atmosphere, in the same way that the costumes, decorations, and the music did. Most of the folks there were enjoying playing at being German for the evening, just as most of them probably had done at the Richmond Oktoberfest.

I had another experience of what is sometimes called symbolic ethnicity today at a concert given by the Irish-American group, Cherish the Ladies. As this was held at noon, an Irish breakfast was served, with bangers and soda bread (however, no black or white pudding). The group consists of women from the US, Ireland and Scotland, but the featured ethnicity was definitely Irish, the source of almost all the songs (often written by members of the group inspired by visits to Ireland) and the jokes (many at the expense of the Scots). Just as we will next month on St. Patrick’s Day, we were all honorary Irish for the occasion.

In the US, assuming for fun and celebration a different ethnicity can be a tricky proposition. No one is likely to complain if a non-German wears Lederhose and a Bavarian hat to an Oktoberfest celebration. But donning a Native American costume for Halloween is considered inappropriate, an example of “cultural appropriation”. This month Is Black History month in the US, but it’s not likely any White Americans will honor African-Americans by wearing blackface. It may come down to the context in which the ethnic borrowing takes place, and the kind of portrayal used. Representing German ethnicity by wearing an SS uniform would be problematic, as would enacting an Irish identity by dressing as a starving potato farmer. It’s also the case that historically disadvantaged and mistreated groups, like American Indians and African-Americans deserve to by treated with dignity and respect by the mainstream culture, which oppressed them. There have been too many distorted and negative portrayals of those groups in the US media and culture for it too be ok to perpetuate the stereotypes.

One of the interesting aspects of both the German and the Irish events this week-end was the incorporation of women’s domestic work in a humorous or musical way. One of the talks at the Karneval Fest was given by a self-professed “Putzfrau” (cleaning lady), who brought along her mop and bucket. Two Irish sisters, preceding Cherish the Ladies (the Ganleys), did a “brush dance”, using ordinary brooms as props around which and with which they danced. Perhaps such evocations of an underprivileged class (women in domestic roles) is permissible in this instance because of the fact that both Irish-Americans and German-Americans have become part of the cultural mainstream. We White Americans can laugh at our own, confident, at least for now, in the maintenance of the power structure that provides white privilege, even for the least prestigious among us.

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Alternative facts

Interesting news story in the New York Times today, about the increased sales of George Orwell’s novel, 1984, in which a totalitarian state has absolute control over news dissemination, using “newspeak” to provide the view of reality the state wants to project, in the novel called “reality control”. Apparently, the surge in interest is related to the use by Trump advisor Kellyanne Conway of the term “alternative facts”, in defense of the false claim by White House press secretary, Sean Spicer, that Mr. Trump had attracted the “largest audience ever to witness an inauguration.” This first week of the Trump presidency has brought other “alternative facts”, such as that there were 3 to 5 million fraudulent votes in the presidential election, an explanation the President gives for losing the popular vote.

It might not seem all that important, whether there were more people at the inauguration this time compared to 2008, although clearly it does matter a great deal to Trump. The real problem is not with a president whose ego is so easily bruised. It’s that this refusal to acknowledge facts is likely to be something we will be seeing again, and in situations in which getting the facts right is vitally important (terrorist threats, trade negotiations, legislation). Having a government that puts out false information is clearly a threat to democracy. It risks putting the USA in the company of regimes, past and present, in which information from the government is routinely assumed by the citizens to be false. The media, mainstream and other, needs to be the safeguard, and we, as news consumers need to be more aware than ever of what sources to trust and which to doubt. It will be a sad state of affairs indeed if one of the sources we learn to mistrust is the White House.

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Big changes

Here in Richmond, we saw amazing shifts in the weather last week, after 8-9 inches of snow (20-22 cm) on Saturday, the temperature dropped to 0° F. (-18° C.) early in the week, but then went up to 68° F. (20° C.) on Thursday. That big change, however, pales in comparison to the political change we will be experiencing in the US this week, with the transition from Barack Obama to Donald Trump. The two men could hardly be more different in temperament, bearing, and convictions. As many have commented, the big concern many have voiced in the Trump presidency is not only in the kinds of new laws which may emerge, but also in the example that he represents in terms of acceptance of people different from himself, in race, ethnicity, gender, country of origin, or ableness. In my classes on intercultural communication, we talk about the importance of having leaders who are tolerant and counter-act stereotyping. Given the high profile and influence of the US President, the danger is that the attitudes in evidence in the White House may shape the views of the young and impressionable. In a country on its way to becoming minority white, that development is troublesome.

A big change is coming to the press in the US as well. That was clearly in evidence in the Trump press conference last week, which was highly adversarial. As he has done in the past, Trump deflected questions on topics that put him in a bad light, while using props (in this case stacks of folders) to assert the reality of his positions. He is not someone who is bothered by fact-checking – he simply makes up his own facts and ignores stories which expose his twisting of the truth. He exemplifies our post-factual political world. This makes the job of the press during the Trump presidency both more difficult and more important. It was announced today that the White House press corps may be moved outside the White House, allowing for additional kinds of press to be represented, including bloggers and reality show hosts. We are likely in the next four years to be bombarded with greatly contrasting press reports on what’s going on in Washington, D.C., making it all the more important for US citizens to engage in critical assessment of information sources.

Last night my wife and I attended a concert by folk singer Greg Brown, a terrific song writer and story teller. He ended with a song about the transition, with the refrain “Trump you won’t get this” after listing the things important to him such as love, music, and family. It may be that many Americans will respond to developments out of Washington with a turn inward. That’s understandable, but it’s good to remember President Obama’s comments in his farewell speech last week, namely that in a democracy the most important position is not the leader of the government but the citizen.

As we grow older, it’s more difficult for a lot of us to accept big changes. Part of that may be physical, as Greg Brown sang in the concert last night in relation to bones:

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Apps or paper

Looking back at 2016, the news story that overwhelms all others (at least in the USA) is the election of Donald Trump to the Presidency of the United States. The surprise and shock was universal, due to the near certainty in national polls that Hillary Clinton would be the winner. And, in fact, she was in the popular vote, by nearly 3 million votes. Maybe it should not have been such a surprise, given the similar upset win in the Brexit vote, which in showed the similar growing momentum of nationalism and anti-immigrant sentiments as evinced in the Trump campaign. That same movement is evident in other countries as well, such as Italy (upset loss of constitutional referendum), France (rise of LePen and the Front National), and Germany (electoral victories in regional elections by the “Alternative for Germany”). These movements have gained through electoral victories a kind of legitimacy that would have seemed impossible in the recent past. Along with that new political power comes a sense of empowerment to voice openly anti-immigrant, racist, and misogynous views – after all, if the President–elect has made similar pronouncements, doesn’t that put such talk and tweets into the main stream of public speech?

It will be interesting to see if Twitter – used in such a mean-spirited way by Trump –will lose any of its luster as an instrument of personal outreach and self-promotion through such an example. Of course the other significant influence on the election through technology was on the other side – Clinton’s email debacle. In point of fact, neither candidate can be considered digitally literate: Trump is said to have never used a computer, while Clinton is a notorious technophobe. Both camps, however, did include highly competent tech folks, who took care of promotion through social media and the use of data analysis to guide internal polling, advertising spending, and the get out the vote ground game. The conventional wisdom was that the Clinton campaign had in these areas an overwhelming advantage, with data analysis expertise much better than that on the other side. Since the Trump win, the media have been revising that view.

While the Clinton campaign’s decisions on where to spend time and money were based on models of likely voters based on voter-registration files, supplemented by tracking polls, the Trump camp used a different, more flexible strategy, based on evidence from local canvassers and early voter trends. According to Ed Kilgore, the Clinton approach “tends to create a more static view of the electorate and its views, and probably builds in a bias for thinking of campaigns as mechanical devices for hitting numerical ‘targets’ of communications with voters who are already in your column.” The Trump camp approach was more nimble and more technically up-to-date, at least as described in an interview on NPR by Brad Parscale, the data guru for Trump:

If you had an app on your iPhone or Android, you could go knock doors. And when you knock that door, you push a button on your iPhone – you talked and communicated with this person. It would immediately send back to our database, so now we know we don’t have to communicate with that person in another method, where Democrats still use pieces of paper that have to be scanned in and then databased later. So they weren’t getting real-time information on their door-knocking program. That’s a huge advantage for us into our ground game.

In the days leading up to the election, I was surprised that Trump was spending money and putting in time in “safe” Clinton states like Wisconsin and Michigan, which polls showed were securely Democratic, at least as far as the presidential race was concerned. But Parscale and his team were seeing shifts in local preferences and voting trends that weren’t being picked up by others. In the end, it was those Americans who were dismissed as unlikely to vote who made the difference. The next electoral go-around will see the application of lessons learned from 2016, not least of which will be in the area of technology: 1) It’s great to have a state-of-the-art data-driven model for guiding the direction of the campaign, but that model better be able to note and take into account subtle and last minute changes in trends and voter behavior; and 2) Speed in some instances is key, and apps feeding directly and instantly into a central data base in the cloud beat the pants off “pieces of paper”.

I’m in the process of writing a column for Language Learning & Technology on “big data” and learning analytics. In education, too, good decisions in technology use can have a profound influence on success. These days, that means increasingly looking to data-driven evidence of what works and what doesn’t.

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Trump President “because of me”

Example of fake news spread by social media

Example of fake news spread by social media: Pope endorses Trump

An article today in the Washington Post features Paul Horner, who apparently makes a good living off of posting fake news on Facebook and other online services. Of the many posts, some appeared as news on Google, such as the Amish committing to vote for Trump. In the interview, he prided himself on the effect his fake stories had on the election:

My sites were picked up by Trump supporters all the time. I think Trump is in the White House because of me. His followers don’t fact-check anything — they’ll post everything, believe anything. His campaign manager posted my story about a protester getting paid $3,500 as fact. Like, I made that up. I posted a fake ad on Craigslist.

The irony is that Horner asserts in the interview that he “hates Trump” – he assumed, he says, that his stories would be fact-checked, but clearly that didn’t happen. Since the election there have been a number of stories on the influence of fake news on the outcome, particular on Facebook, although similar comments could be make about Twitter. A BuzzFeed News analysis found that top fake election news stories actually generated more likes and total engagement than real news stories.

It’s not just that people are misled by fake news, it’s also the case that the skepticism that fake news has engendered has led to distrust of news media in general, something that was quite apparent in the presidential election campaign, as discussed in an article in the New York Times today. As President Obama commented in a press conference in Berlin yesterday, the high volume of “active misinformation” makes it difficult to know what to believe, and, in the long run, can endanger democracy.

Many folks were shocked by the election of Donald Trump, in part because of social media reinforcing their already-held convictions that Hillary Clinton was certain to win. The “echo chamber” of the Internet seems to be particularly strong when it comes to politics, feeding user stories that online clicking and browsing habits and algorithmic analysis has indicated you want to see. A story in the Wall Street Journal, “Blue Feed, Red Feed” shows how different the information provided was for those Facebook users identified as Democrat (blue) from those profiled as Republican (red).

It seem that it’s more important than ever for us all to become informed and critical consumers of news and to try to seek out ways to break out of our personal bubbles and get different perspectives on what’s happening in our world. It’s also important to be engaged enough in what’s going on to vote in elections. A story today in the local media here in Richmond reported that, ironically, 5 of the 12 students arrested last week for blocking a highway while protesting the election of Trump had not voted.

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Two bodies at war

From the Atlantic article by James Fallows

From the Atlantic article by James Fallows

It’s likely that the debate tonight will have little to do with substance, but rather with how the two candidates are perceived by viewers, which may not be determined to any great extent by the content of their answers or the explanations of policy differences. Rather, it is likely to come down to non-verbal communication, namely body language, gestures, and paralanguage, i.e., the tone of voice and speech characteristics. In a recent piece in the Atlantic, James Fallows discusses this aspect of the encounter. In reference to Donald Trump’s body language, he quotes noted anthropologist, Jane Goodall, that “the performances of Donald Trump remind me of male chimpanzees and their dominance rituals”. Indeed, his imposing physical stature on the stage at the Republican primary debates did seem to overpower the other candidates. The exception was Carly Fiorina, who was alone in standing up to him in the early debates. This time around, he will be facing no men but a woman who is unlikely to be cowed by the kind of chest-beating and belittlement he bestowed on his male competitors. As Fallows comments, “The potential first woman president of the United States, who is often lectured about being too ‘strident’ or ‘shrill,’ is up against a caricature of the alpha male, for whom stridency is one more mark of strength.”

Fallows points out, correctly, I believe, that one of the keys to his success so far has been the simplicity of his messaging and the language used. After the first debate, the transcript of Trump’s remarks was run through the Flesch-Kinkaid analyzer of reading difficulty, which indicated they matched a fourth-grade reading level. In politics (in the US), that’s a good thing. If it’s spoken language, the simpler, the better, making it more likely that listeners will both understand and retain what is said. According to the article, and experts on body language Fallows consulted, Trump’s facial expressions tend to have a similar narrow range. Jack Brown of BodyLanguageSuccess.com, commented that Trump’s range of expressions was considerably less that that of most people, with an interesting corollary:

The reason most people betray themselves through body language—we’re generally poor liars; others can tell when we’re faking a smile—is that our face, hands, and torso do more things involuntarily than most of us are aware of or can control… The payoff in this understanding of Trump’s body language, according to Brown, is that it explains why he can so often say, with full conviction, things that just aren’t true.

Fallows points out that in the first US presidential debate in 1960, between Richard Nixon and John F. Kennedy, those who heard the debate on radio thought it was a draw, but those who watched it on TV gave the win to the elegant, relaxed Kennedy over the sweating, shifty-eyed Nixon. Today, with high-definition TV, we will be able to spot the possible beads of sweat before even a candidate notices. Fallows says that, “the most accurate way to predict reaction to a debate is to watch it with the sound turned off.” If the battle of words becomes too much to bear, I might just try out his advice tonight.

Update: 9/28/2016
Yes, the non-verbal side of the debate was fascinating, especially in the last hour, in which Trump get increasingly feisty and defensive and Clinton began to smile more and more. There was one segment that proved particularly memorable, after Trump had engaged in one of his rambling responses, ending with, “I have much better judgement than she has. There’s no question about that. I also have a much better temperament than she does.” Clinton’s response: “Whoo. Ok.” and a broad smile and several shakes of her shoulders:

debate

The shoulder shimmy seemed a perfect indicator of how the debate went – Clinton delighted in Trump’s difficulty in presenting himself as “presidential”, namely thoughtful, well-spoken, and serious.