Usage Note: "Bigotry," "Racism" ... and Cave 76

But when we come to sin upon reason and upon

discourse, upon meditation and upon plot, this is […]

to become the man of sin, to surrender […] reason

and understanding to the service of sin. When we come to

sin wisely and learnedly, to sin logically, by a quia [because]

and an ergo [therefore …]. — John Donne, Sermon 138

            The repeat on my 11 AM trash-TV watching today was a Cleveland Show episode on Black History Month, and then I noted a draft for this note on my iMac desktop. So apropos of little, but unfortunately usually relevantly, here's a word or two on a term it's unlikely you know, plus some loaded common usages.

Bigotry, Xenophobia: The Amity-Enmity Complex and "Cave 76"

            Like a fair amount of anthropology from the first part of the 20^th century, the idea of "the amity-enmity complex" has some problematic, rather gamy associations. Think of it, then, as a fancy way of characterizing what Mel Brooks's 2000 Year Old Man was getting at with the first national anthem: "Let 'em all go to hell, / Except Cave Seventy-Six!" Or we could note that the injunction in Leviticus (19.18) to "Love your neighbor as yourself" got quoted in the Gospels of Mark (12.30-31) and Matthew (22.39) and gets a whole lot of play, while the near-by injunctions to love foreigners, "the stranger," as yourself (Leviticus 19.34) — although part of the point of the Parable of the Good Samaritan — is much less known.

            Generally, we tend to feel amity toward members of our in-groups — the folks of our family and figurative Cave 76 — and sense "stranger danger" with out-groups. What varies is our sense of who's "In" and who's "Out," who's "like us" and who is, "Well, different."

            The amity-enmity complex may have roots deep enough to reach into parts of our biological inheritance as social animals. It doesn't much matter: the tendency is long-standing, a given of our nature, and a trait that makes sense in terms of the evolution of reproducing groups and some sense of "The Selfish Gene."

            Bigotry, xenophobia, fear of the Other, the often-misplaced idea of "Stranger Danger"  — these are relatively "natural" to people, and we have to work to balance them with our curiosity, reason, compassion, and ethics. Biblical teachings get contradictory here, but the Holiness Code in Leviticus says God said to love the stranger (foreigner, alien) as ourselves, "For you were strangers in the land of Egypt," and some of us may be — indeed, some of us at some time will be — strangers again, refugees ourselves. And statistics can tell us (middle-class, White?) American kids are in more danger from people they know than from random people they don't.

Racism

            Race-ISM is an ideology stating that there are certain large groups that form biological races, that those races differ significantly from one another, and that those differences create a hierarchy of superiority and inferiority. Until fairly recently, "race" could be applied to groups that were relatively small, nonbiological, and pretty parochial: note Winston Churchill's (sometimes perverse) comments about "the British race" or the English despising Irish and vice versa on the basis of "race" — back when the world in a sense was smaller, and "country" was another way to say "county." Nowadays, that wouldn't be RACE-ism, because most of us most of the time work on the color-coded big races: White, Black/Brown, Red, Yellow, although manners may have us using non-color terms. (Personally, I like the color-coding because it's so obviously wrong and silly: e.g., the truly Yellow race is the Simpsons.) And the color-coding/biological idea didn't get firmed up until the Early Modern period, which can be documented in a work like Thomas Rymer's attack on Othello, and Rymer's dumb-ass countryfolk — in Rymer's early-adopter racist view —who really liked Othello because into the late 17th century a lot of even sophisticated city-bred Brits hadn't learned that "Blackamoors" were inferior. "A for instance is not a proof," but Rymer's Short View of Tragedy (1693) is useful for dating when specifically racist ideology — in our sense of "race" — started coming in among the English.

And the date makes sense.

            In his "General Introduction" to The Norton Shakespeare (2000), Stephen Greenblatt has an admirable quotation attributed to Elizabeth I referring to Her Majesty's Loyal Pirate, Sir John Hawkins and his first slaving voyage, where he transported "some three hundred blacks from the Guinea coast to Hispaniola." She "is reported to have said of this venture that it was 'detestable and would call down the Vengeance of Heaven upon the Undertakers.'" Elizabeth was Head of the Church of England and knew a wicked act when she learned of one. However, Hawkins's venture grossed £10,000 — a huge sum during the period — and so "she invested in Hawkins's subsequent voyages and lent him ships" (23); business is business.

            John Hawkins et al. a century before Thomas Rymer didn't need ideology to kill some people, kidnap others, and sell them into slavery: Hawkins and crew were goddamn licensed pirates, and highly profitable organized crime is what they did. It's when the loot went to respectable heirs and assigns and new investors that there was a need for ideological rationalization; and ta-da!: theft, repression, murder, greed — and bigotry — got packaged together and theorized, and we got modern RACE-ISM. Injure first, theorize later, then get to injure more, with a relatively clear conscience; and repeat ....

             We're doing better since the 17th c. — even counting two World Wars and other assorted recent atrocities — but it's a long slog.

            The "slog" will be helped if we're careful with our language.

            Since the 17^th century and modern, Western, race-based slavery, we've built into what became American society racial/racialist components, intimately intertwined with class exploitation and other nastiness. What is called "systemic racism," however, is systemic, part of a system, and not something individual, or, frequently visible to those within the system and profiting from it. It shares with prejudice and bigotry the sort of problem pointed at with the mostly-rhetorical question, "Does a fish know it's in water?" All of these are the more insidious insofar as they are semiconscious or even unconscious. But they are not racism, which is an ideology, conscious by definition.

            The distinction is important because bigotry will lay the basis for pogroms and lynchings and other relatively short-term, usually mob-based horrors. Racism, can work in a vicious cycle of long-term, systematized, bureaucratize, theorized, legally-rationalized horrors: US slavery into the mid-19^th century, Jim Crow, final solutions to various ethnic "problems."

            It's hard to argue with a bigot, but they can learn from experience and — in a hypothetically pure form of bigotry — have no ideology to renounce. Racists can be argued with, but, well, good luck with that. Bigotry is like unto the fleshly sins, racism is a more serious, intellectual sin. It comes from twisting reason, and is difficult to reason people out of. Still, if you're dealing with an otherwise decent racist, say of the Huck Finn variety, someone brought up in the system, experience can teach and logic can reach.

            Sometimes.

            It happened with some religious Southerners of my generation, one I knew personally.

            It is our duty, o decent, ethical reader, to help make it happen. To start on that project we need to know the problem and label it carefully.

Collegiate Age of Anxiety: "Stranger Danger!!"

Apparently, Letters to the Editor of The Ventura County Star published on line do not appear in Google searches. I will therefore immodestly post them on this blog. Under the shorter title "Age of Anxiety," this letter appeared in The Star for 9 October 2015.

Collegiate age of anxiety

REFERENCE: "A call to action after devastating campus events" by Luis Sanchez, President of Moorpark College, Star, 27 September 2015.

            In a column in the Star for September 27, Luis Sanchez, President of Moorpark College notes that "Many of America's college students today live with acute anxiety" partly because they grew up post-9/11, with its shattering of the "illusion of […] security" and how "The horrors of global terrorism, international discord, and even domestic strife have assaulted our children relentlessly through the Internet and […] smart phones […]."

            President Sanchez tweaks the Parable of the Lost Sheep (Luke 15.3-7) and ends with "the shepherd who delivers 99 sheep safely but loses one to the wolf" and how "our joy for the 99 is overwhelmed by our grief at the loss of the one."

            Today's students and more important the parents of today's students grew up in an America of "Stranger Danger!" in which usually well-meaning people have worked effectively to assault parents relentlessly with images and stories not of the figurative one lost sheep in a hundred but far smaller percentages of kids abducted and murdered by strangers, lured into drug addiction or slavery, attacked by sharks, molested by sexual predators, killed in home invasions, or gunned down in their classrooms.

            Americans generally, and journalists particularly, do poorly at risk assessment. Advertisers, marketers, and propagandists for an array of causes — many quite worthy — competently manipulate psychological weakness that can render us "overwhelmed by our grief at the loss of the one" child in a hundred thousand or more, underrating both the safety of most middle-class kids and everyday insecurity for poor kids.

            Many American college students should be anxious and non-clinically depressed because their elders are putting them into debt and not providing decent jobs when they graduate; but too many "live with acute anxiety" because they grew up with parents kept near-constantly anxious and afraid.

Media Objectivity? Nah. Honesty & Responsibility? Maybe. (2 Dec. 2013)

 "No blood, no news" — Chicago TV station manager, 1970

(and Dean Rusk, disapproving)

                  "The observer is part of the system." — Chem 101, day 1, 1961

            
            I am not feeling very positive right about now toward American journalism, nor, for that matter, a whole lot of fictional movies and "reality" TV shows. More exactly, right about now, I'm pretty disgusted.

            There was a train derailment in the Bronx this morning, and at least four people are confirmed dead (the number may be higher by the time you read this). The fact of a train wreck is indeed news, and there may be important news coming out of the story, but as of 10 AM Pacific Standard Time on Sunday, 1 December 2013, there was just the quickly-reported fact of the wreck when CNN went full frontal on what they admitted — indeed, stressed — was "BREAKING NEWS" and pre-empted Fareed Zakaria's GPS program to show an aerial photo and get comments from witnesses and, essentially, invite a substantial audience to gawk at a transportation accident.

            Now that, in a sense, is objectivity: the nasty sense of treating other feeling and thinking creatures (your fellow human beings, fellow citizens) as objects of spectacle and whatever the word is for the analog of spectacle when you're not voyeuristically viewing but listening.

            Serious consideration of how we in America have failed to maintain much of our infrastructure, with passenger railroads a prime example — now that is worth in-depth coverage. But the roadbed in the Bronx may've been newly repaired and the tracks in peachy-keen condition; the accident may've been caused by some variety of human error that falls into the category of "Horrors happen."

            CNN didn't know because they were reporting "BREAKING NEWS" and therefore mostly not news at all. They could have shown the recorded Fareed Zakaria program and gotten to the train wreck later — at least, let's say, a day later — when there'd be actual information to report.

            And I'd be a viewer interested in such information, since I take trains regularly and had just e-mailed to a travel agent (younger readers can look up "travel agent") my tentative itinerary for a trip involving Amtrak's Texas Eagle Los Angeles to Chicago and the Southwest Chief Chicago to LA, plus a number of shorter trips on commuter runs.

            However, if I'm in a train that goes off the tracks, I'd prefer it if the media whores — including amateur media sluts with cell phone cameras — kept their distance until there was some solid news, the reporting whereof might serve the public interest. So my elliptical-trainer gym viewing got me pissed off enough to inspire exercise but didn't give help my staying informed.

            I returned from the gym to read a page-one story in my local newspaper, "Americans lose trust / Poll finds suspicion lurks in dealings with others." Somewhat mischievously, I checked out the editorial section to see if there was a mea culpa there from the Editorial Board of The Ventura County Star or some columnist. Silly me! There was, of course no apology from the Star, and I doubt there will be apologies from more than a couple media outlets — out of hundreds or thousands (depending what you count) — for their contributions to American distrust of most institutions and of one another.

             "If it bleeds, / It leads," as they say in the TV news trade, and, more generally, "Good news is no news." American news media, along with police dramas and "reality" shows like COPS, present to viewers an America in which dangers to life limb lurk around every corner. Every school shooting in White and/or upscale neighborhoods gets major media play; "sex trafficking" is talked about as if it were the 18^th-century slave trade; and the media offer a figurative megaphone for every member of The Responsible Parents Brigade pushing a doctrine of "Stranger Danger" and the risk of letting children boot up the computer and go on line, let alone out the door.

            Plus, of course, we get all warnings against fraud and scams and the significantly named "confidence games."

            There is nothing wrong with any of this in moderation. Shoot-em-up/Blow-em-up movies can be fun; murder, rape, mayhem, theft and major felonies are news; and there are, God knows, some real asshole gonifs out there waiting to rip off the unwary.

            What is missing in the rough arts of popular culture is some balance of the sort audiences once saw in Shakespeare's obscenely bloody King Lear. There's violence in Lear, but also acts of gratuitous kindness and decency to balance somewhat — the proportion is 1:3 — acts of viciousness. What is missing in the news is context combined with a sense of proportion.

            Instead of the opening news-story paragraphs of disturbing or uplifting "human interest" before getting to, say, some school-house horror, we could have a brief explanation of how rare school violence is and how safe US schools generally are. After we've been reminded that even in dangerous neighborhoods — maybe especially in dangerous neighborhoods — school are about the safest places kids can be, then the reporter can hit us with the grisly, reader-grabbing, ad-selling details of Gunfight at Alferd Packer Memorial High.

            Summary time:

            Objectivity in any strong sense of the term is impossible. As I learned in Introductory Chemistry, and you should have learned somewhere in school, "The observer is part of the system." This is a rule even in physics or astronomy. To measure the position and/or vector of a small particle, you have to measure it, which will change the system in ways that can't be predicted exactly; so you get the uncomfortable fact of Uncertainty: get an exact measurement — an ideal measurement — of position, and you can't know the velocity; get an exact measure of vector velocity (I'm mixing terms here), and you can't determine position. In astronomy, you needn't worry about, say, looking at the Crab Nebula and affecting it. However, you, a human and a specific human, are looking at it, and it may be that the most interesting things about the Crab Nebula can't be detected with vision or any other sense with which human beings have evolved. It may be that the most interesting things about the Crab Nebula can only be learned with senses and/or instruments of which we can't conceive. "The observer is part of the system" even in astronomy if for no other reason than you can't get observations for human-conducted science without involving humans.

            Objectivity in some strong sense is more clearly impossible if you have humans dealing with humans. An anthropologist can't write a paper delivering to us The Village; s/he can only give us the village with an anthropologist wandering around asking weird questions. Or we get the village with an anthropologist viewing it from close enough that s/he will report villagers acting suspiciously, like they thought someone was spying on them — or we get a necessarily vague report from a distant observer.

            Journalists can't give you The Story; they can only give you stories as put together by journalists, who change things just by their presence — think of turning the cameras on at a demonstration — or by asking questions. What's been called New York Times objective style, reporting without the word "I," is always and necessarily at least a small lie. A novelist can give you a story with a "third-person, 'omniscient' Narrator," because the novelist is the creator of the world narrated; reporters can only give you stories with reporters poking around in them: reporters who are actual human beings (most of them) with feelings, beliefs, ideas, ideologies, language, and the other standard human psychological equipment. So some bias is inevitable.

            Objectivity in a literal, moral sense is not desirable; treating journalistic subjects like objects is reprehensible. Objectivity in a literal, "epistemological" sense is impossible: neither reporters nor anyone else can get outside the world and describe it with the accuracy of a god.

            Media folk, though, can try to report honestly, fairly, and compassionately. They can educate their reader about contexts and give some idea of proportion (statistics can be handy here, e.g., in assessments of "Stranger Danger" or risk assessment generally). Studio executives can try to avoid the mildly grotesque voyeurism of "reality" television and shark-week/car-crash news. Studio executives can hire producers who'll use writers who can grab an audience's attention without house invasions or child abductions by pedophile cannibals or "blowing shit up."


            The media can do better than invite us to gawk at car crashes and train wrecks, or play on our fears.