In response to this article, one of our regulars, Clazy, highlighted the words of Lee Jasper, the “Director for Equalities” for London’s Islamist-hugging mayor, Ken Livingstone. Jasper has argued that “you have to treat people differently to treat them equally.” Clazy regards this as “pure Orwell.” Rightly so, I think.

It doesn’t seem to occur to Jasper or Livingstone that the multicultural ‘identity politics’ of which they’re such enthusiasts can actually exacerbate suspicion and resentment. If some notional “communities” are being treated differently and being encouraged to cultivate difference for social or political leverage, then getting past a person’s skin colour or place or origin seems more difficult, not less. One is continually being reminded of how different a person is, or thinks he ought to be. A cynic might point out that the racial grievance industry – and the various commentators and lobbyists who benefit from it – depends on people being preoccupied by the colour of a person’s skin. And therefore, one might suppose, there’s an incentive to make sure lots of people are.

Scott Burgess has pointed out that some commentators can apparently detect racism in “homeopathic concentrations.” This paranormal sensitivity is, I think, pretty much inevitable among some race industry professionals. The threshold of grievance has to be lowered continually in order to justify further crusading – and, of course, to justify status, funding, media attention, etc. Eventually, left unchecked, this hypersensitivity can reach the level of paranoia, perpetuating the attitudes it claims to oppose.

Thanks to everyone who emailed links and comments in response to the Peddling Stupidity article about Carolyn Guertin and her postmodern ‘scholarship’. One item in particular, posted at Carnal Reason, caught my attention. I’m going to have to quote myself to provide a little context. It’s shameful, I know, but bear with me. Regarding PoMo prose, I wrote:

“The intention behind such wilfully unintelligible text is, it seems, not to invite thought or reward it, but to repel and discourage it. This is done by exhausting the reader’s efforts to comprehend and reducing him to a state of demoralised dishonesty, whereby absurd and vacuous statements are repeated and endorsed, regardless of incomprehension and for fear of appearing stupid. By publicly endorsing vacuity, and making great claims in its name, the unsuspecting student is thus painted into a corner and any subsequent rethinking entails an intolerable loss of face and credibility.”

Carnal Reason highlights this passage, then teases out its implications:

“To corrupt a man, get him to tell lies in public. Make him espouse what he does not believe. To make sure he does not believe what he espouses, make what he espouses unintelligible.”

This point is illustrated with an extract from an interview with Theodore Dalrymple. Dalrymple is talking about PC censorship and learned dishonesty, but the parallels with Guertin, and with politicised PoMo generally, shouldn’t be too hard to fathom:

“Political correctness is Communist propaganda writ small. In my study of Communist societies, I came to the conclusion that the purpose of Communist propaganda was not to persuade or convince, nor to inform, but to humiliate; and therefore, the less it corresponded to reality the better. When people are forced to remain silent when they are being told the most obvious lies, or even worse when they are forced to repeat the lies themselves, they lose once and for all their sense of probity. To assent to obvious lies is to co-operate with evil, and in some small way to become evil oneself. One’s standing to resist anything is thus eroded, and even destroyed. A society of emasculated liars is easy to control. I think if you examine political correctness, it has the same effect, and is intended to.”

Dalrymple gives good interview and the piece is worth reading in full.

In response to this article, some readers have been discussing PoMo politics and its various “trickle-down” effects. Readers who’ve been following that discussion may be interested in some points made by Fabian Tassano over at his blog. Tassano addresses the broader subject of leftist bias in academia and the creeping censorship that follows:

“The larger part of academia has become obsessed with jargon and formalism, at the expense of meaningful content. An academic’s principal options in fields such as economics, psychology or sociology are now (1) become a number-cruncher (do tedious empirical research with plenty of highly technical statistical analysis, much of which is likely to be questionable), or (2) generate pseudo-theory of a kind which reproduces the currently fashionable terminology. In either case, taking care to say nothing that conflicts with received wisdom. In fields such as literature or philosophy, there is only option (2). The high level of technicality and referencing typically masks the triviality — or absence — of genuine content.

The purpose of academia has changed from producing real insights to generating reinforcement for the preferred world view… It should be obvious by now, to anyone who cares, that the principle of free speech is being gradually eroded in the West. Either by straightforward ditching, or — more subtly — by redefining it in ways designed to legitimise the prohibition of ideologically incorrect viewpoints. For example, not long ago an editor at the Index on Censorship admonished us for being too literalist about the issue: ‘People shouldn’t think that the Index is against censorship on principle. It may have been so in its radical youth, but it is now as concerned with fighting hate speech as protecting free speech.’ (Rohan Jayasekera, commenting about the murder of Theo van Gogh.)

…Where we get dissident research being done at all, it is — inevitably — funded by bodies with links to commerce and/or right wing politics, since those are the only organisations with an incentive to challenge the il-liberal consensus. This is used by the mainstream both (a) to prove that there isn’t a restriction on what research gets done, and (b) to discredit that research.”

The article can be read in full here. Tassano’s book, Mediocracy, may also be of interest.

The recent article on Carolyn Guertin and her postmodern ‘scholarship’ continues to attract some interesting comments, and the broader subject may be worth revisiting. Thanks to all those who’ve made contributions towards the upkeep of this site. Much appreciated. With luck, I’ll soon be penning this from a bejewelled armchair, in a castle made of gold. Meanwhile, a little more grim absurdity seems in order. Via Jawa, I stumbled across this clip of Jeff Dunham and Achmed. It made me laugh, quite a lot. I think it’s the eyebrows that did it. I do hope finding this funny doesn’t make me a bad person. Answers on a postcard, please.

And, for not dissimilar reasons, this may also amuse. 

In light of recent posts, and various responses to them, I thought I’d highlight this article, The Philosopher and the Ayatollah, by Wesley Yang. Yang documents Michel Foucault’s dalliance with Islamist fanaticism and his enthusiasm for a “perfectly unified collective will.”

“Foucault never considers the rights of women in Islam until his very last disillusioned missive, in May 1979. When an Iranian woman living in exile in Paris wrote a letter… castigating Foucault for his uncritical support of [the Khomeini revolution], he airily dismissed her claims as anti-Muslim hate-mongering.”

The piece was published a couple of years ago, but it seems relevant and fairly symbolic of what’s been discussed here in the last couple of days. Not least because it conveys Foucault’s contrarian posturing, his bizarre lack of realism, and, above all, his stunted moral sense – attributes shared by many of his PoMo peers at the time and, currently, by much of the political left. As, for instance, when the Socialist Worker published a piece by Loretta Napoleoni, claiming jihadist terrorism is “the new anti-imperialist ideology” and fawning over Musab al-Zarqawi’s “kindness” and “determination.” For other examples of practised unrealism, see here, here, here and here.

Yang’s article is worth reading in full. I’m pretty sure one or two modern parallels can be drawn.