Now that this medieval school has reopened, the old curricula are revised. Rushing to teach the lessons, administrations spin out of control, skipping between the cheating scholar’s expedience and the dullard’s violence; between courses on empire’s fundamentalism and seminars on theocratic domination. And nations and pseudo-states assert powers that would make Caligula smile as they educate their pupils in purging, cleansing, slaughtering. Graduation parties are held where exploitation, assuming the seductive costume of globalism, dances with any willing partner. In its pursuit corporations plop themselves down in every corner of the globe selling “democracy” as though it were a brand of toothpaste, the patent to which they alone control.
I think it is time for a modern War Against Error. A deliberately heightened battle against cultivated ignorance, enforced silence, and metastasizing lies. A wider war that is fought daily by human rights organizations in journals, reports, indexes, dangerous visits, and encounters with malign oppressive forces. A hugely funded and intensified battle of rescue from the violence that is swallowing the dispossessed.
If we have progressed psychologically, scientifically, intellectually, emotionally no further than 1492, when Spain cleansed itself of Jews, to 2004, when Sudan blocks food and remains content to watch the slow starvation of its people; no further than 1572, when France saw ten thousand slaughtered on Saint Bartholomew’s Day, to 2001, when thousands were blown into filament in New York City; no further than 1692, when Salem burned its own daughters and wives and mothers, to 2004, when whole cities are choked with sex tourists feeding off the bodies of young girls and boys. Then, in spite of our shiny new communication toys, our gorgeous photos of Saturn, our sophisticated organ transplants, we are studying the same old curricula that waste the lives they cannot destroy. We turn to sorcery: summoning up a brew of aliens, enemies, demons, “causes” that deflect and soothe anxieties about gates through which barbarians stroll; anxieties about language falling into the mouths of others, about authority shifting into the hands of strangers. The desire, the mantra, the motto of this ancient educational system is, Civilization in neutral, then grinding to a halt. And anyone who thinks otherwise is naïve because there is real danger in the world. Of course there is. That is precisely why a correction is in order—new curricula, containing some powerful visionary thinking about how the life of the moral mind and a free and flourishing spirit can operate in a context increasingly dangerous to their health.
No more apologies for a bleeding heart when the opposite is no heart at all. Danger of losing our humanity must be met with more humanity. Otherwise we stand meekly behind Eris, hold Nemesis’s cloak, and genuflect at the feet of Thanatos.
Enjoining the work of AI is more critical today than ever before because the world is more desperate; because governing bodies more hampered, more indifferent, more distracted, more inept, more depleted of creative strategies and resources; because media are increasingly cheerful pawns on the exchange market, courtiers for corporations who have no national interests or loyalties and are committed to no public service.
What strings these social perversions together, for me, is profound error—not only the errors in questionable but unquestioned data, in distorted “official” releases, in censorship and the manipulation of the press, but also and especially faults deeply embedded in the imagination. A prime example is the inability or unwillingness to imagine future’s future. The inability or unwillingness to contemplate a future that is neither afterlife nor the tenure of grandchildren. Time itself seems not to have a future that equals the length or breadth or sweep or even the fascination of its past. Infinity is now, apparently, the domain of the past. And the future becomes discoverable space, outer space, which is in fact the discovery of past time. Billions of years of it. Random outbreaks of armageddonism and persistent apocalyptic yearnings suggest that the future is already over.
Oddly enough it is in the West—where advance, progress, and change have been signatory features—where confidence in an enduring future is at its slightest. Since 1945, “world without end” has been subject to serious debate. Even our definitions of the present have prefixes pointing backward: postmodern, poststructuralist, postcolonial, post–Cold War. Our contemporary prophets look back behind themselves after what has gone on before.
There are good reasons for this rush into the past for all our answers to contemporary problems. First there is the happiness that its exploration, its revision, its deconstruction afford. One reason has to do with the secularization of culture, another to do with the theocratization of culture. In the former there will be no Messiah and afterlife is understood to be medically absurd. In the latter, the only existence that matters is the one following death. In both, sustaining human existence on this planet for another half a billion years is beyond our powers of imagination. We are cautioned against the luxury of such meditation, partly because it is the unknown, mostly because it may defer and displace contemporary issues—like missionaries who were accused of diverting their convert’s attention from poverty during life to rewards following death.
I don’t want to give the impression that all current discourse is unrelievedly oriented to the past and indifferent to the future. The social and natural sciences are full of promises and warnings that will affect us over very long stretches of time. Scientific applications are poised to erase hunger, annihilate pain, extend individual life spans by producing illness-resistant people and disease-resistant plants. Communication technology is making sure that virtually everyone on earth can “interact” with one another and be entertained, maybe even educated, while doing so. We are warned about global change in terrain and weather that radically alters human environment; we are warned of the consequences of maldistributed resources on human survival and warned of the impact of overdistributed humans on natural resources. We invest in the promises and sometimes act intelligently on the warnings. But the promises trouble us with ethical dilemmas and a horror of playing God blindly, while the warnings have left us less and less sure of how and which and why. The prophecies that win our attention are those with bank accounts large enough or photo ops sensational enough to force debate and outline corrective action, so we can decide which war or political debacle or environmental crisis is intolerable enough; which disease, which natural disaster, which institution, which plant, which animal, bird, or fish needs our attention most. These are obviously serious concerns. What is noteworthy among the promises and warnings is that, other than products and a little bit more personal time owing to improved health, and more resources in the form of leisure and money to consume these products and services, the future has nothing to recommend itself. We are being seduced into accepting truncated, short-term, CEO versions of the world’s wholly human race.
The loudest voices are urging those already living in day-to-day dread to think of the future in military terms—as a cause for and expression of war. We are being bullied into understanding the human project as a manliness contest where women and children are the most dispensable collateral.
If scientific language is about longer individual life in exchange for an ethical one; if political agenda is the xenophobic protection of a few of our families against the catastrophic others; if religious language is discredited as contempt for the nonreligious; if secular language bridles in fear of the sacred; if market language is merely an excuse for inciting greed; if the future of knowledge is not wisdom but “upgrade,” where might we look for humanity’s own future? Isn’t it reasonable to assume that, projecting earthly human life into the far-distant future may not be the disaster movie we have come to love, but a reconfiguration of what we are here for? To lessen suffering, to tell the truth, raise the bar? To stand one remove from timeliness, like an artist encouraging reflection, stoking imagination, mindful of the long haul and putting his or her own life on the line, to imagine work in a world worthy of life?
For a future that perhaps
only the young will be able fully, purely to imagine, this new War Against Error has no guarantee of victory. Sentient life is original and very hard. A student of mine (probably twenty years old) recently gave me a piece of art. Printed, cut, and pasted within it were these lines:
No one told me it was like this.
It’s only matter shot through with pure imagination.
[So] rise up little souls—join the doomed army toward the meaning of change.
Fight…fight…wage the unwinnable.
He seems ready. And so are we. Yes?
Thank you.
A Race in Mind
The Press in Deed
THE VASTNESS and omnipresence of the press can easily overshadow our mutual dependence: that which exists between the professionals in the press and its outsiders. There are not, to my knowledge, any other entities quite like a “free” press, and while I have surrounded the word “free” in quotation marks here, the presence or absence of that sign of ambivalence is also something that has been the subject of years of deliberation in the press itself. It could not even be a topic in a system in which such deliberations were closed.
But I have not come here to waste your time by flattering you, to paint in even brighter colors your portrait as both the pomp and the circumstance of democratic freedom, but to comment on what I know you understand to be serious problems in the way the press functions as mediator between the experience of life in the world and its narrative and visual representation.
The harshest critics call the press-media a “closed circuit world of spectacle that has no goal other than its spectacular self.” Relying like a politician only on vested interests to critique and defend its activities, the press encourages its own journalists to explain and deplore press culpability; these critics are appalled by the sight of journalists behaving like independent experts within the spectacle they have created and have an interest in sustaining, pretending to speak for a public so remote from their lives only polls can allude to its nature, defending itself from criticism with incoherent but effective lines of defense such as “We are better than we used to be,” “This story just won’t go away,” “We do both sides of an issue.”
I can’t accept so sweeping a condemnation, yet the claustrophobia one feels in the sheltering arms of the press often seems permanent and conspiratorial. Notwithstanding the promise of more choices and more channels—targeted and consumer-designed magazines, barely limited numbers of cable channels—the fear of being suffocated by eternal and eternally replenished ephemera is real; so is the fear of the complete inability of a public to engage in public discourse. This latter fear—the closing off of public debate—is palpable because there is no way to answer the systemic distortions of the press in a timely, effective fashion and because the definition of “public” is already so radically changed. Homelessness and crime have been recharacterized and redeployed so that “public space” is increasingly seen as a protected preserve open only to the law-abiding and the employed, or rather to those who appear to be. Homelessness has been recharacterized as streetlessness. Not the poor deprived of homes, but the homed being deprived of their streets. And crime is construed as principally black. Neither one of these constructions is new. But as each affects public space, each affects public discourse.
It is clear to anyone interested that when the term “public” has been appropriated as space regulated for one portion of society only, when the “poor” have no political party to represent their interests, then the concept of public service—which is your business, the business of a “free” press—gets altered as well. And has been. The public interest of minorities, farmers, labor, women, and so on have, in frequently routine political language, become “special interests.” “We, the people” have become “They, the people.”
I am introducing the terms “public,” “crime,” “homelessness,” “unemployment” (meaning poverty) early in these remarks because they segue into my observations on race. Although there are other matters of equal concern to editors, the handling of race seems to me symptomatic of the general wariness, ire, and intellectual fatigue the press continues to cause among so wide a spectrum of the country.
I’d like to begin by posing two questions. First, why is race identity important in print and broadcast news at all? And second, if it is necessary, why is it so often obscured and distorted at the very moment it is enunciated?
Originally race identification was urged, even insisted upon, by African Americans to make sure our presence and our point of view were represented. That urging assumed that we had a point of view unlike the mainstream one and, certainly, had experience of life in the States different from the legendary one presented in the press. That regardless of its difference or its concurrence, the African American point of view should not be buried underneath mainstream views and taken for granted. That seemed all well and good in theory, but in practice something quite other took place, an “othering” that took two forms: (1) the encoding of race in order to perpetuate some very old stereotypes even while the stereotypes were being disassembled in the popular mind, and (2) the insistence upon underscoring racial difference at precisely those moments when it really made no difference. For example, last June a New York Times reporter struggled heroically with the twin demand to be accurate and to theatricalize race in an article on immigration in Florida. The piece was headlined “As Hispanic Presence Grows, So Does Black Anger.” What could “black” possibly mean in that formulation other than the commonly accepted code word for poor or working poor or economically marginal? We could assume that the Hispanics are also poor, without jobs, homes, and so on, but that would be a mistake because the Hispanics in question are Cubans fleeing Castro for a city heavily populated with middle-class Cubans and so, unlike Haitians, have a welcome mat of social services spread out before them. But whoever they are, they are certainly competing for jobs and housing with any and all. The question becomes, Why are blacks singled out? Why are they not called Miamians or “local.” (“As Hispanic Presence Grows, So Does Local Anger”?) Except when they are soldiers, blacks are never American citizens. Why? Because in media-talk we are not local, or general citizens—we are those whose financial security is fragile; those whose reactions are volatile (“anger”—not concern). If the reader knows the code, this headline’s use of the term “local” (economically fragile American citizens) could very well be Miami’s white working poor. But that is dismissed at once by the knowing, because the already encoded black-versus-anything-else connotation is what we have been led and taught to believe is the real, the vital, the incendiary story. There is no printable word for “poor” that does not connote “race.” Thus, under the guise of representing the interests of black citizenry, the conventional stereotypical oppositions are maintained and useful information is sacrificed in the process.
It turns out to be a very difficult piece of work for this reporter. Consider the necessary contortions language is put through to describe the impact of recent immigration of Miami’s Spanish-speaking population on its English-speaking one—which is or ought to be the real point of the story. These are the labels that appear: “Cubans of both colors”: “non-Hispanic whites”; “non-Hispanic blacks”; “native-born English speaking blacks”; “Hispanic whites”; “Haitian and other Caribbean blacks.” What are “non-Hispanic blacks”? Africans? No. Who are “Haitian and other Caribbean blacks”? Cubans? No. Think how clear the article would have been if nationality and language had been the mark of difference. It would tell us that American citizens were nervous about the wave of immigrants who spoke little English and were after their jobs. But clarity took second place to skin color and race took pride of place over language. The result: the obfuscation of everything but racial identity. “Patterns of Immigration Followed by White Flight.” Middle-class blacks out of the loop here.
Even when within the race, where differences of national origin
are information, as in the Crown Heights melee, where the population is predominately Caribbeans who have no history of American black and American Jewish relations, that distinction was subsumed into generalized blackness.
So confusing are the consequences of race stress that it led a CNN reporter to wonder with deep concern if someone who spoke Haitian could be found to help a Haitian pilot who had skyjacked a plane to Miami. French never occurred to him.
Now I would like to follow those questions with one other. Since it seems important in some way to represent blacks, we need to ask ourselves what we are represented as, and why. How can the press be challenged to represent any point of view—white, black, neither, both—that does not evoke a pseudo-world of commodified happiness and unified agreement on what or who is the enemy? The “enemy” seems to be either a diffuse, discursive vaguely black criminal or the angry helpless poor (who are also black).
In discussing the way blacks are represented—notwithstanding the successful examples of the elimination of race bias and some extraordinarily fine reporting of race matters (Hunter-Gault, on the Zulu Nation)—and the highly volatile effects that racially biased representation has on the public, it may be of some interest to locate its sources, because although historical, race bias is not absolute, inevitable, or immutable. It has a beginning, a life, a history in scholarship, and it can have an end. It is often enough pointed out that the popularization of racism, its nationalization, as it were, was accomplished not by the press (complicit though nineteenth-century newspapers may have been) but in theater, in entertainment. Minstrelsy. These traveling shows reached all classes and regions, all cities, towns, and farms. Its obvious function was entertainment, but its less obvious one was masking and unmasking social problems. The point to remember is that minstrelsy had virtually nothing to do with the way black people really were; it was a purely white construction. Black performers who wanted to work in minstrelsy were run off the stage or forced to blacken their black faces. The form worked literally as, and only as, a black façade for whites: whites in blackface. The black mask permitted whites to say illegal, unorthodox, seditious, and sexually illicit things in public. In short, it was a kind of public pornography, the main theme of which was sexual rebellion, sexual license, poverty, and criminality. In short, all of the fears and ambivalences whites had that were otherwise hidden from public discourse could be articulated through the mouth of a black who was understood to be already outside the law and therefore serviceable. In this fashion, the black mask permitted freedom of speech and created a place for public, national dialogue. For whites that is. On the other hand, the mask hid more than it revealed. It hid the truth about black humanity, views, intelligence, and most importantly, it hid the true causes of social conflict by transferring that conflict to a black population. Without going into the growth, transformation, and demise of minstrelsy (a demise that was simply an enhancement in and a transfer to another site—film, for example), suffice it to say that its strategy is still useful and its residue everywhere. The spectacle of a black and signifying difference, taught to an illiterate white public (via minstrelsy) became entrenched in a literate public via the press. It was a way of transforming organic ignorance into manufactured error, so the political representation of the interests of the white poor is and remains unnecessary. Those interests need not be given serious consideration—just rhetorical alliance. My point is that African Americans are still being employed in that way: to disappear the white poor and unify all classes and regions, erasing the real lines of conflict.
The Source of Self-Regard Page 4
