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Politics The Thrill Of Endless Noise

Aversions

May 6, 2025 99 Comments

A thread of possible interest:

This is followed by a non-trivial observation:

On this latter point, should an example prove helpful, readers may wish to revisit the unconvincing contrivance of Guardian columnist Zoe Williams – specifically, her scolding of those who’d prefer not to have sociopathic neighbours – say, the kinds of creatures who blast out loud music in the small hours, and who, for entertainment, hurl pets from upstairs windows.

An aversion Ms Williams denounced as a “demonisation of the poor,” a project of “extinction,” in which those who’d rather not have their ornaments rattled by another all-night next-door rave, are “trying to shunt people out of society for not being rich enough.”

According to Zoe, those who’d prefer not to be assailed by thunderous basslines at 4am, or to have their evenings enlivened by small, terrified animals falling from the sky, are merely being cruel, “dehumanising,” and needlessly judgemental. For Zoe, the problem with ‘problem families’ is simply that they’re poor, and nothing whatsoever to do with how they choose to abuse their equally poor neighbours.

In the world of our Guardian columnist, we – by which she means you – should be “unstigmatising,” which is to say, non-judgemental. Passive and accepting, on an indefinite basis. A process via which empathy, or feigned empathy, is shifted from the working-class victim of crime and antisocial behaviour to the working-class perpetrator of crime and antisocial behaviour, on grounds that the thug or criminal is in some way being oppressed and, unlike their neighbours, being made to misbehave.

Needless to say, this prompted some lengthy speculation as to how Ms Williams might react, should she wake one morning to find a family of violent morons moving in next door to her:

Presumably Ms Williams’ own neighbours have little in common with, say, the delightful Stuart Murgatroyd, a father of twelve who has never worked and boasts an extensive criminal record, not least for robbing the elderly in graveyards, and whose attempt to challenge an Anti Social Behaviour Order was cut short at the very last minute due to him being arrested for assaulting the mother of his children, herself a convicted getaway driver, on the steps of the courthouse.

And,

Imagine, if you will, a reality TV show of perhaps a dozen episodes, in which, having been banished from their current council-house digs, the Murgatroyds move in next door to our Guardian columnist and champion of the downtrodden – albeit, until now, from a safe distance. Would we be treated to heart-warming chats across the garden fence, and exchanged cups of sugar, while the families’ respective children – Zoe’s are named Thurston and Harper – have jolly times together?

As a real-world test of Zoe’s scrupulously progressive worldview, her professed concern for the common man, it would, I think, make for instructive viewing.

Update, via the comments:

Connor adds,

It’s always hypocrisy. None of it is real.

Well, the idea that Zoe, who lives far removed from rough council estates, would herself behave in the same way she demands that others do is quite laughable. It’s so transparently unconvincing, so absurd, that you have to wonder how these obvious dishonesties can go unchallenged in her world. Unless, of course, everyone in her world is pretending much the same things.

As I said here, with suitably vivid examples:

Guardian columnists, and progressives in general, don’t seem particularly interested in the functional working class. Their greatest enthusiasm, and their most ambitious contrivance, seems reserved for the feckless and dysfunctional, the pathologically selfish, the incorrigibly criminal. That’s when we get displays of what amounts to a perverse art form.

Part of the reason, I suspect, is that there’s little in-group status to be had in pretending to care about functional people of modest means. Instead, they pretend to care about more exotic demographics. And so, among progressives, we get pretentious compassion for unrepentant and habitual thieves, habitual burglars, habitually criminal drivers. Oh, and dog thieves and armed muggers, obviously.

It seems to me this is the level it typically works on. So, again, pretending.

And let’s not forget Peter Matthews, an Urban Studies lecturer ostensibly offended by “urban inequalities,” and who wants to ensure that more of us live next door to “the poor and marginalised.” Writing in the Guardian, Dr Matthews agonised over litter inequality and the fact that rougher neighbourhoods tend to be strewn with wrappers, cans, and food-smeared detritus. And so, we had lots of fretting about inequalities in litter density, while the question of how the litter gets there remained, rather oddly, of zero interest. With the words drop and littering pointedly not appearing.

Presumably for fear that these practical details might have inegalitarian implications.

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Written by: David
Academia The Thrill Of Endless Noise

But Paying Attention Is Hard

January 21, 2025 169 Comments

Toni Airaksinen pokes a stick at some contrived agonising: 

Math classes cause “intellectual trauma” to minorities. 

This “intellectual trauma” is, you’ll be shocked to hear, entirely the fault of “whiteness” and “heteromasculinity.”

A group of educators has published a guide on implementing “Black Feminist Mathematical Pedagogies” in classrooms, arguing that such an approach is necessary because minorities – especially Black girls – face “violence and trauma” in math education.

As we’re in the realm of the excruciatingly woke, the terms violence and trauma are of course misused and deliberately misleading.

“When Black female students are repeatedly disciplined for being social, loud, or goofy in the mathematics classroom, they experience mathematical violence,” claim the authors of Designing Mathematics Curricula That Centre Students’ Brilliance.

The supposed violence and trauma, then, is actually an attempt to excuse rates of classroom misbehaviour among black students.

Throughout the paper in question, the term “brilliance” is deployed no fewer than seventeen times, as if it were some obviously inherent, pre-existing attribute – of students who can’t be arsed to study, who don’t pay attention in class, who undermine the efforts of others, and whose grades, as a result, leave much to be desired.

Even more frequent is use of the term “whiteness,” an alleged phenomenon on which the paper is premised. Though readers in search of some clear and convincing definition, or some compelling evidence of its existence, may find their hopes dashed. We are, however, assured that “whiteness” is something that gets in the way of black students “maintaining their Blackness.”

The research team – including Lara Jasien, Michael Lolkus, doctoral student Marlena Eanes Snowden, and Dr Leslie Dietiker of Wheelock College – contends that while many believe math is politically neutral, it is actually “steeped in whiteness and heteromasculinity.”

And furthermore,

“Whiteness is a global phenomenon, impacting marginalised students and communities… and mathematics curricula are saturated in whiteness.”

Saturated, you hear. Positively dripping with the stuff.

The academics assert that “whiteness” is pervasive in math classes and curriculum structures, explicitly stating: “As a culture, whiteness is toxic in society and in education. More specifically, in society, whiteness presents through norms including – but not limited to – perfectionism, a sense of urgency, individualism, and objectivity.”

So, to paraphrase our fretful educators: Among these allegedly downtrodden and traumatised minority students, expectations of promptness and accuracy, of arriving at correct and verifiable answers, and handing work in on time, are alien things. Instead, it seems, we get lots of loud and goofy behaviour. Thereby disrupting attempts to learn by other, more conscientious students.

And which, it has to be said, isn’t entirely flattering of the drama’s supposed victims, or an obvious basis for sympathy, even pretentious sympathy. Nor is it an obvious footing for some sweeping, de-whitened reinvention of how mathematical knowledge might be imparted. All conjured into being at the expense of those more diligent and whose classroom behaviour isn’t selfish and disruptive.

They argue that these cultural values place an “additional burden” on minority students, making them feel unwelcome and alienated in math classrooms.

Well, again, if a student doesn’t feel obliged to do the work, to learn, or to hand in said work by a given deadline, like everyone else, and instead spends class time pissing about, loudly, then being unwelcome seems an inevitable consequence of those choices.

And constructing elaborate, question-begging excuses for such behaviour, as if these inadequacies were somehow proof of obscured “brilliance,” things to which one should defer, and actively affirm, doesn’t strike me as a convincing, long-term solution. Indeed, it sounds rather… what’s the word? Oh yes, toxic.

The authors repeatedly describe math education as a space of “violence” for minority students: “Making students feel unwelcome and incompetent alienates them in mathematics class and contributes to intellectual trauma and violence in mathematical spaces.”

Readers will note how any feelings of incompetence and not being welcome are immediately blamed on external causes, on some ectoplasmic “whiteness,” that Befouler Of All Things. As if such feelings had nothing whatsoever to do with the choices and behaviour, and the personal shortcomings, of the students themselves.

Instead, Dr Jasien and her colleagues expect the teaching of mathematics to be driven by the goal of “healing… intellectual trauma,” by paying “attention to the minds and bodies of students.” The students being, it seems, much less obliged to pay attention to anything beyond themselves.

And so, we’re told that “exclamations” and “cacophony” are “to be both expected and valued.” Because when you picture a maths classroom and people getting to grips with differential equations or vector calculus, the first thing that springs to mind is the word cacophony.

Update, via the comments:

Somewhat related:

Casey Griffin, a professor at the University of Delaware… argues that women’s sense of belonging in math is hindered by values such as ‘objective’ and ‘rational thought.’

As so, with eye-widening obliviousness, those who claim to champion certain supposedly downtrodden demographics do a disservice to those same demographics.

It’s a pattern we’ve seen before, of course:

The leader of Purdue University’s School of Engineering Education recently declared that academic “rigour” reinforces “white male heterosexual privilege.” “One of rigour’s purposes is, to put it bluntly, a thinly veiled assertion of white male (hetero)sexuality,” she writes, explaining that rigour “has a historical lineage of being about hardness, stiffness, and erectness; its sexual connotations — and links to masculinity in particular — are undeniable.”

Hardness and stiffness. And we can’t have any of that beastliness in the minds of people who may one day be working on projects involving cranes and scaffolding. According to Dr Donna Riley, whose words glow above, academic rigour and the expectation of competence are “exclusionary” and tools of “privilege,” and are unfair to women and minorities, for whom rigour and competence are presumably impossible.

Dr Riley goes on to inform us that engineers need to spend less time doing load-bearing calculations, and more time pondering “radical protest” and “Marxist traditions.” Yes, the design and construction of fighter jets, oil rigs and 1000-tonne tunnelling machines will one day be informed not by careful calculation, or a knowledge of materials and thoroughly tested principles, but by criticality, reflexivity, and “other ways of being.”

Update 2: 

Regarding Dr Jasien and her colleagues, Aelfheld adds,

More and more it seems an entire industry has dedicated itself to reinforcing, in contrived and convoluted language, often at book length, the most denigrating racist jokes of the past century or so.

Ah, but, you see, Our Betters will purge the world of bigotry by embracing wholesale the mental habits of the bigot.

I’m reminded, for instance, of assistant professor of art education, Dr Albert Stabler, who regards objections to being assaulted in class as “white supremacist violence” – because objecting to violence is violence now – while excusing a near-continual disruption of lessons as displays of “cultural knowledge” and “kinetic” creativity. A creativity that includes vandalism, punching staff, and forcibly cutting the hair of female teachers.

On grounds that expecting even minimally civilised behaviour is “the overvaluation of white feelings,” and therefore “racist.”

And note that those peddling this worldview, this poisonous counsel, can get quite annoyed when minority students don’t want to play along.

Update 3:

Regarding Dr Jasien’s insistence that the rest of us embrace the value of gratuitous, unending, rather loud background noise, Finno adds,

Disrupting other people’s concentration is being anti-social. To pretend that the disrupters are engaging with the material in a vibrant misunderstood way adds insult to injury for the demoralised students and teachers who have to put up with it.

It’s hard to see the mannered outpourings of Dr Jasien and her colleagues as anything other than a perverse, contrived inversion, in which those inflicting the disruption and “cacophony” on others are to be pampered and indulged, as if they were the victims of their own self-inflicted drama – around whom, all else must be made to revolve. Their selfishness, their disregard for others, is something to be affirmed and championed, it seems.

Because magic blackness.

And this is advanced as obviously desirable, an unassailable course of action. As “social justice.” As if it imposed no cost on others, over and over again. But I suspect that my attempts to master multivariate calculus would be somewhat impaired, or made entirely impossible, by lots of nearby shrieking and general arsing about.

Oh, and see also this, in which Ms Xochitl Gonzalez, a columnist for the Atlantic – and who repeatedly mentions how “minority” and “of colour” she is – is mystified and annoyed by people who don’t appreciate loud hip-hop in a university library. Where other people, better people, are trying to study for exams.

Via CavScoutCoastie.

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Written by: David
Anthropology The Thrill Of Endless Noise

Don’t Oppress My People With Your Expectations Of Politeness And Basic Consideration

June 17, 2024 156 Comments

Lifted from the comments – which you’re reading, of course – an item deserving of a little more attention.

The Atlantic is currently promoting an article from its archive, one selected by the editors as a “must-read,” a measure of the magazine’s importance to the progressive lifestyle. A choice that is perhaps more telling than intended.

The chosen article, by novelist Xochitl Gonzalez, poses the question, “Why Do Rich People Love Quiet?” It is sub-headed, “The sound of gentrification is silence.” A racially judgemental tone prevails. Such that the term rich people can be read as meaning white people. Followed by implied tutting.

It begins with an account of life at university – Brown, since you ask – and the merits of Brooklyn hip hop combos:

I first arrived on campus for the minority-student orientation. The welcome event had the feel of a block party, Blahzay Blahzay blasting on a boom box. (It was the ’90s.) We spent those first few nights convening in one another’s rooms, gossiping and dancing until late. We were learning to find some comfort in this new place, and with one another. 

Ah, those downtrodden minority students, huddled together for mutual safety. Lest the roaming tigers find them.

Then the other students arrived — the white students.

As I said, the tutting is implied.

And then, belatedly, the realisation that attempts at intellectual activity – say, at an upscale university – tend to require a certain restraint, noise-wise:

I just hadn’t counted on everything that followed being so quiet. The hush crept up on me at first. I would be hanging out with my friends from orientation when one of our new roommates would start ostentatiously readying themselves for bed at a surprisingly early hour. Hints would be taken, eyes would be rolled, and we’d call it a night. 

Morning lectures being an inconceivable thing, it seems.

Ms Gonzalez, who repeatedly mentions how “minority” and “of colour” she is, also tells us how she, “just wanted to be around people in places where nobody told us to shush.” Say, when being a late-night annoyance to roommates and neighbours, a thing that by her own account happens repeatedly, or when playing music in a library. Where other people are trying to study:

One day, when I accidentally sat down to study in the library’s Absolutely Quiet Room, fellow students Shhh-ed me into shame for putting on my Discman… I soon realised that silence was more than the absence of noise; it was an aesthetic to be revered. Yet it was an aesthetic at odds with who I was. Who a lot of us were. 

A bold admission. One, I suspect, that reveals more than intended. Also, the claim that one can sit down in a library accidentally.

Ms Gonzalez’ tale of woe continues:

Within a few weeks, the comfort that I and many of my fellow minority students had felt during those early cacophonous days had been eroded, one chastisement at a time. The passive-aggressive signals to wind our gatherings down were replaced by point-blank requests to make less noise, have less fun, do our living somewhere else, even though these rooms belonged to us, too. 

Ms Gonzalez, it seems, was being oppressed. Just for being thoughtless and noisy when people are trying to study. Her comfort was being impacted by requests for civility. How very dare they.

As dicentra notes in the comments,

Quiet means you’re studying, and boisterousness means you’re not, and given you’re at a university, which aesthetic ought to win out? 

Well, indeed. One of the many things to have somehow not crossed our author’s mind.

A boisterous conversation would lead to a classmate knocking on the door with a “Please quiet down.” 

Feel her pain. The outrageousness of it all.

I felt hot with shame and anger, yet unable to articulate why. It took me years to understand that, in demanding my friends and I quiet down, these students were implying that their comfort superseded our joy. 

Well, yes, It does. You selfish, classless bint.

And note the sly downgrading of an ability to do some actual work as mere comfort. Or an ability to sleep without hearing hip hop once again booming through the wall.

And the Atlantic publishes this – this ode to antisocial selfishness – as if it might leave the reader morally improved. And feeling sympathetic towards the author.

Inevitably, Ms Gonzalez blames her own moral shortcomings on other people’s race and class, as if, by expecting politeness, they were imposing on her in cruel and unusual ways. Because – magic words – “of colour.” But the common variable, the one that’s hard to miss, is the author’s own rudeness and self-absorption. And so, she blunders into the library’s “Absolutely Quiet Room,” and fires up her music.

Oh, and for those of you curious about the author’s precise level of brownness, and thereby magical qualities, and all those rather handy exemptions from reciprocal proprieties, I’ll just leave this here:

Ms Gonzalez tells us that the “absence of noise” – by which she means, consideration for others – is “at odds with who I was. Who a lot of us were.” And yet she wonders why other people – less selfish people – might want to get away from her. Away from all the noise. And to live somewhere nicer, somewhere she doesn’t.

Readers may wish to ponder the possibility that noise may often be a pretty good measure of other issues. People who don’t care about stopping their neighbours from studying or sleeping may not care about other things too. Other boundaries. Which in turn may go some way to explaining the existence of those quiet, gentrified neighbourhoods, the ones that so offend Ms Gonzalez.

The expectation of consideration is soon, predictably, via contrivance, framed as a form of racial oppression. A way to torment “Black and brown communities,” in which the ethos is “loud and proud.” Because if residents of respectable neighbourhoods object to their nights being disrupted by endless overdriven sound systems, then this is merely “an elite sonic aesthetic: the systemic elevation of quiet over noise.” And almost certainly racist.

“One person’s loud is another person’s expression of joy,” we’re told. “I take pride in saying that we are a loud people.”

An expression of joy by loud people can be found embedded below:

What’s the point? 🤦‍♂️ pic.twitter.com/oIcSwQH82f

— Clown World ™ 🤡 (@ClownWorld_) June 11, 2024

Note the self-satisfied quip, “They’ll be fine. They can buy a house somewhere else.” Today’s words, by the way, are recreational spite.

At which point, readers may wonder how Ms Gonzalez, a novelist, manages to write her books amid the fashionably vibrant racket that she recommends to others. All that shouting and shrieking and “ceaseless music” that she finds so liberating and authentic. Wouldn’t those extended and rather complicated trains of thought be disrupted, and likely made impossible, by all the shouting and laughing, all the whumping and thumping, all those jolly sirens?

Happily, an answer is provided in the pages of Elle Décor, in which Ms Gonzalez opined some two months earlier:

Writing novels is intrinsically solitary. Which is no small part of why I switched professions in the first place. Despite wearing the coat of an extrovert, I am pure Greta Garbo. I want to be alone.

This point is expanded upon:

The early pandemic found me without a permanent residence and on a deadline. In March, while getting my MFA in Iowa, I’d come home to New York City for a quick visit to celebrate having just sold my first novel. Three months and one case of COVID-19 later, I was quarantining with my best friend, her husband, and their toddler in their Brooklyn apartment. Before long, the close quarters and endless sounds of sirens made revising my novel there untenable. I decided to head upstate. 

And so, our silence-needing novelist sought out “a gorgeous historic house in downtown Kingston, New York.” Ah, yes. An “upstate vacation rental.”

Perhaps Ms Gonzalez was hoping that readers of her Atlantic article – the one about noise being so vibrant and racially affirming – would not stumble across her Elle Décor piece, published weeks earlier, which rather calls into question her own later claims. And which, it has to be said, suggests a certain pretence, a certain hypocrisy.

In short, then, your desire for peace and quiet is terribly problematic, and probably racist. While hers, not so much. Which is enormously convenient. If not entirely convincing.

 

Previously in the Atlantic:

A woman oppressed by crumbs.

And another expensively educated Brooklynite who insists that crossword puzzles are “one of the systemic forces that threaten women.”

And then there was the attempt to convince us that chronic thievery is totally fine and nothing to complain about, provided it’s being done to someone else. Someone who isn’t an Atlantic contributor, presumably.

Oh, and let’s not forget that the Atlantic referred to Elon Musk as, and I quote, “a far-right activist.”

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Written by: David

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In which we marvel at the mental contortions of our self-imagined betters.