Activists often invoke a fear of "selling out" to keep followers in line
For my last Times column I did some cursory research on other movements, besides abolition, and some of the tactics. I got through quite a bit of Harvard law professor Randall Kennedy's Sell-Out: The Politics of Racial Betrayal, which is a semi-defense of ostracism as a political weapon.
A quick nugget:
During the Civil Rights revolution of the 1950s and 1960s leading black figures constantly addressed themselves to what they saw as the problem of racial betrayal by complacency, collaboration and outright treachery. Fannie Lou Hamer declared that the champions of black empowerment had to "stop the Toms" from selling out. "I don't believe in killing," she remarked, "but a god whipping behind the bushes wouldn't hurt them."
Malcolm X asserted that "just as the slave-master used Tom, the house Negro, to keep the field Negroes in check, the same old slave master today has Negroes who are nothing but modern Uncle Toms--twentieth century Uncle Toms-to keep you and me in check,": "There are Negroes," Martin Luther King Jr., complained, "who will never fight for freedom. There are Negroes who will seek profit for themselves alone from the struggle. There are even some Negroes who will co-operate with their oppressors."
In Montgomery, during the bus boycott, the talk actually got quite real:
The boycott is typically portrayed an entirely voluntary enterprise in which the heroes of the story wage their struggle against racist villains without morally soiling their hands at all. The reality, however, was considerably more complicated. The boycott was mainly animated by the commitment of many blacks to reform, if not erase, patterns of racial subordination that they rightly abhorred.
It is important to note, however, that the boycott was also reinforce by the knowledge that any black person caught riding the buses would face ostracism from his peers. He or she would be denounced as a sellout--or words to that effect. Tha the fear of reprisal acted as a coercive influence is no mere speculation. A number of blacks who sought to ride despite the boycott testified in court proceedings that they were physically harassed or intimidated by supporters of the strike.
As it turns out, extraordinarily few African Americans rode the buses. More would have evaded the boycott, however, had they not feared the cost of attempting to do so. This slive of black Montgomery would have included Negroes who either opposed the boycott on ideological grounds or opposed being enlisted in a strike by which they did not want to be inconvenienced. These blacks have largely been airbrushed from the public memory of the boycott. But they did exist and should be taken into account.
A couple of reactions. First, one reason why, as a child, I wasn't much interested in the Civil Rights movement is because it was always presented as a kind of holier than thou moral play. Black history, at least in the schools, existed mainly as clunky "You Can Do It" inspirational rhetoric. I often joke that I know I'm in a hood school because there's a lot of inspirational sloganeering around "success," "achievement," and "winning." At my old middle school they actually organized us into "teams" named after heroes of black history--the Woodson team, the King team, the Garvey team, the Booker T team etc. I was on the Marshall Team. On the rafters of my hall there was a slogan that went something like, "It is by choice not chance, that we choose to enhance, the Marshall Team. We can achieve. We will achieve..." and so on.
The point was to make black history utilitarian, and applicable to our education. The strategy was not wrong, but with it came this sense that we walked in the path of infallible Gods. No one talked about, say, Garvey dismissing the NAACP as the "National Association for the Advancement of Certain People." Or Fannie Lou Hamer talking cracking some Uncle Toms head.
I don't even know that that sort of thing is appropriate for middle school kids, but my point is that the narrative of black super-morality never connected with me. The people just never really seemed human, so much as they seemed like rather divinely passive reactions to white racism. The Montgomery boycott is the perfect example. The way it was told to us, sheer magic and Christian spirit made the boycott work. Castigation and intimidation surely would have doomed it. Except any deep study of activist and activism always reveals moments like this, moments that cut against the narrative of victory through pure moral force.
The funny thing is even while these more human portraits attract
me, they actually point out why I am ill-suited to radical activism or
activism. In re-reading Douglass's denunciations of Lincoln last week, I
couldn't help but feel that sometimes, they were really unfair. And
yet, leaving aside the fact that I have never lived as a slave, I don't
know that it's the job of any activist to be "fair." It almost seems
"unfair" to ask radicals to function in a moral universe where no other
humans, especially those with power, tend to live. I strongly suspect
that any serious history on Mandella's ANC will find the exact sort of
behavior, if not behavior that's even more complicated.
yet, while being convinced by Kennedy's defense, there is not a single
African-American in the world who I feel comfortable disparaging as a
sell-out or a Tom. Indeed, I've never liked Malcolm's "house slave/field
slave" comparison. I couldn't see myself physically threaten someone
for riding the bus, if only because, I'm very much an individualist. I
understand why these tactics existed, but I recoiled while reading about
them. I think about gay rights activist outing conservatives who
support anti-gay policies. I recoil at that too. But I'm not an
activist. Nor is it really my fight.
listening to a lot of lectures on Napoleon and the French Revolution. I
think I would have been with Burke. And yet, the Revolution was good,
A British broadcaster doggedly tried to put words into the academic’s mouth.
My first introduction to Jordan B. Peterson, a University of Toronto clinical psychologist, came by way of an interview that began trending on social media last week. Peterson was pressed by the British journalist Cathy Newman to explain several of his controversial views. But what struck me, far more than any position he took, was the method his interviewer employed. It was the most prominent, striking example I’ve seen yet of an unfortunate trend in modern communication.
First, a person says something. Then, another person restates what they purportedly said so as to make it seem as if their view is as offensive, hostile, or absurd.
Twitter, Facebook, Tumblr, and various Fox News hosts all feature and reward this rhetorical technique. And the Peterson interview has so many moments of this kind that each successive example calls attention to itself until the attentive viewer can’t help but wonder what drives the interviewer to keep inflating the nature of Peterson’s claims, instead of addressing what he actually said.
All parents remember the moment when they first held their children—the tiny crumpled face, an entire new person, emerging from the hospital blanket. I extended my hands and took my daughter in my arms. I was so overwhelmed that I could hardly think.
Afterward I wandered outside so that mother and child could rest. It was three in the morning, late February in New England. There was ice on the sidewalk and a cold drizzle in the air. As I stepped from the curb, a thought popped into my head: When my daughter is my age, almost 10 billion people will be walking the Earth. I stopped midstride. I thought, How is that going to work?
For some Americans, sub-minimum-wage online tasks are the only work available.
Technology has helped rid the American economy of many of the routine, physical, low-paid jobs that characterized the workplace of the last century. Gone are the women who sewed garments for pennies, the men who dug canals by hand, the children who sorted through coal. Today, more and more jobs are done at a computer, designing new products or analyzing data or writing code.
But technology is also enabling a new type of terrible work, in which Americans complete mind-numbing tasks for hours on end, sometimes earning just pennies per job. And for many workers living in parts of the country where other jobs have disappeared—obviated by technology or outsourcing—this work is all that’s available for people with their qualifications.
The president’s reported criticism of Cabinet members Wilbur Ross and Ryan Zinke strikes directly at some of his own shortcomings.
Taking a job with Donald Trump means agreeing to sometimes be attacked by Donald Trump. This week’s victims are Interior Secretary Ryan Zinke and Commerce Secretary Wilbur Ross.
“These trade deals, they’re terrible,” Trump told Ross, according to Jonathan Swan at Axios. “Your understanding of trade is terrible. Your deals are no good. No good.” The president rejected a trade deal that Ross thought was closed. Ross also reportedly falls asleep repeatedly in meetings.
Zinke’s problem is different. First the administration announced a major expansion of offshore oil drilling. Then Florida Governor Rick Scott protested, because drilling is unpopular among Floridians, and since Scott is a Republican Trump ally and likely 2018 U.S. Senate candidate, Zinke hastily announced Florida would no longer be covered by the change. That, of course, led governors in other states to demand the same treatment. More recently, the Interior Department has had to walk back the exception.
The Trump administration is making it easier for medical providers to object to procedures on religious grounds. Will patients suffer as a result?
In 2014, a 27-year-old nurse-midwife named Sara Hellwege applied for a job at Tampa Family Health Centers, a federally qualified health center. She was a member of the American Association of Pro-Life Obstetricians and Gynecologists, a professional association that opposes abortion.
“Due to religious guidelines,” Hellwege wrote to the clinic’s HR director, Chad Lindsey, in an email, “I am able to counsel women regarding all forms of contraception, however, cannot Rx [prescribe] it unless pathology exists—however, have no issue with barrier methods and sterilization.”
In his response, Lindsey cited the health center’s participation in a government family-planning program, Title X, as grounds for rejecting her as an applicant. “Due to the fact we are a Title X organization and you are a member of AAPLOG, we would be unable to move forward in the interviewing process,” he wrote. The clinic did not, he added, have any positions available for practitioners who wouldn’t prescribe birth control.
Like ERs and doctors across the country, administrators at Michigan State assured Nassar’s victims that nothing was wrong.
As a freshman on the Michigan State University softball team, Tiffany Thomas Lopez went to Larry Nassar, the school sports therapist, for back pain. Nassar’s “special treatment”—a technique he’s used on many of his patients, including U.S. Olympic gymnasts—involved him inserting his fingers into her vagina. Thomas Lopez thought something seemed off. But when she reported the behavior to Destiny Teachnor-Hauk, an MSU athletic trainer, she said Teachnor-Hauk told her not to worry: This was “actual medical treatment.”
“She brushed me off, and made it seem like I was crazy,” Thomas Lopez told ESPN.
Last week, almost 100 women shared similar stories about Larry Nassar in a county courtroom in Lansing, Michigan. Many of them were MSU students—and, according to a recent Detroit News investigation, at least six reported the abuse to university administrators. All said they received versions of the same response: “He’s an Olympic doctor.” “No way.” You “must be misunderstanding what was going on.” A 2014 Title IX investigation reached a similar conclusion: Nassar’s conduct “was not of a sexual nature.” Kristine Moore, the university’s Title IX investigator, said the women likely did not understand the “nuanced difference” between proper medical procedure and sexual abuse.
Stories of gray areas are exactly what more men need to hear.
The story of Aziz Ansari and “Grace” is playing out as a sort of Rorschach test.
One night in the lives of two young people with vintage cameras is crystallizing debate over an entire movement. Depending on how readers were primed to see the ink blot, it can be taken as evidence that the ongoing cultural audit is exactly on track—getting more granular in challenging unhealthy sex-related power dynamics—or that it has gone off the rails, and innocent men are now suffering, and we are collectively on the brink of a sex panic.
Since the story’s publication on Saturday (on the website Babe, without comment from Ansari, and attributed to a single anonymous source), some readers have seen justice in Ansari’s humiliation. Some said they would no longer support his work. They saw in this story yet another case of a man who persisted despite literal and implied cues that sex was not what a woman wanted.Some saw further proof that the problems are systemic, permeating even “normal” encounters.
Saffron has been altering people’s moods for hundreds of years.
It’s the poshest spice of all, often worth its weight in gold. But saffron also has a hidden history as a dye, a luxury self-tanner, and even a serotonin stimulant. That’s right, this episode we’re all about those fragile red threads plucked from the center of a purple crocus flower. Listen in as we visit a secret saffron field to discover why it’s so expensive, talk to a clinical psychologist to explore the science behind saffron’s reputation as the medieval Prozac, and explore the spice’s off-menu role as an all-purpose beautifier for elites from Alexander the Great to Henry VIII.
Saffron’s origins are a mystery, with competing claims placing the wild plant’s origins in regions along a wide, semiarid swath from Greece, in the eastern Mediterranean, to Central Asia. Today, the vast majority is still grown in that belt, with Iran leading the world’s production. But in the 1500s and 1600s, the center of the saffron universe briefly shifted from the sun-baked Mediterranean to rainy England. One particular region of England became so internationally famous for its saffron—in fact, each autumn, the entire area was carpeted in purple petals—that the local market town of Chepying Walden changed its name to Saffron Walden. But by the 1800s, England’s saffron fields had vanished entirely. Two hundred years later, a restless geophysicist named David Smale decided to try cultivating English saffron again. This episode, we visit his field at a secret location in Essex to learn how saffron is grown, hand-harvested, and dried—and about Smale’s uphill battle to uncover the lost art of successfully coaxing saffron from England’s soggy soils.
Allegations against the comedian are proof that women are angry, temporarily powerful—and very, very dangerous.
Sexual mores in the West have changed so rapidly over the past 100 years that by the time you reach 50, intimate accounts of commonplace sexual events of the young seem like science fiction: You understand the vocabulary and the sentence structure, but all of the events take place in outer space. You’re just too old.
This was my experience reading the account of one young woman’s alleged sexual encounter with Aziz Ansari, published by the website Babe this weekend. The world in which it constituted an episode of sexual assault was so far from my own two experiences of near date rape (which took place, respectively, during the Carter and Reagan administrations, roughly between the kidnapping of the Iran hostages and the start of the Falklands War) that I just couldn’t pick up the tune. But, like the recent New Yorker story “Cat Person”—about a soulless and disappointing hookup between two people who mostly knew each other through texts—the account has proved deeply resonant and meaningful to a great number of young women, who have responded in large numbers on social media, saying that it is frighteningly and infuriatingly similar to crushing experiences of their own. It is therefore worth reading and, in its way, is an important contribution to the present conversation.
Courts have historically been reluctant to strike down redistricting plans on the basis of political bias—unwilling to appear to be favoring one party—but Monday afternoon, the Pennsylvania state supreme court ruled that the state’s maps for U.S. House violate the state constitution’s guarantees of free expression and association and of equal protection.
That follows a ruling earlier this month in North Carolina, in which a federal court struck down the state’s maps, the first time a federal court had ruled a redistricting plan represented an unconstitutional gerrymander. The decision was stayed by the U.S. Supreme Court, which is already considering another partisan gerrymandering case from Wisconsin. The court has also agreed to hear another case, from Maryland, and rejected a case from Texas on procedural grounds.