Winston Churchill Praises the Virtue of “Brevity” in Memos to His Staff: Concise Writing Leads to Clearer Thinking

George Orwell and Win­ston Churchill didn’t agree on much. For exam­ple, while Orwell wrote with deep sym­pa­thy about coal min­ers in The Road to Wigan Pier, Churchill, as home sec­re­tary, bru­tal­ly crushed a miner’s strike in Wales. Orwell’s ear­ly years as “an appa­ratchik in the last days of the empire… left him with a hatred of author­i­ty and impe­ri­al­ism,” writes Richard Eil­ers. Churchill was a com­mit­ted impe­ri­al­ist all his life, instru­men­tal in pro­long­ing a famine in British India that killed “at least three mil­lion peo­ple.”

Impor­tant­ly for history’s sake, they agreed on the need to con­front, rather than appease, the Nazis, against both the British left and right of the 1930s. “At a time not unlike today,” says jour­nal­ist Tom Ricks, “when peo­ple were won­der­ing whether democ­ra­cy was sus­tain­able, when a lot of peo­ple thought you need­ed author­i­tar­i­an rule, either from the right or the left, Orwell and Churchill, from their very dif­fer­ent per­spec­tives, come togeth­er on a key point. We don’t have to have author­i­tar­i­an gov­ern­ment.”

Maybe some­what less important—but stren­u­ous­ly agreed upon nonethe­less by these two figures—was the need for clear, con­cise prose that avoids obfus­ca­tion. In Pol­i­tics and the Eng­lish Lan­guage—an essay rou­tine­ly taught in col­lege com­po­si­tion classes—Orwell describes polit­i­cal­ly mis­lead­ing writ­ing as over­stuffed with “pre­ten­tious dic­tion” and “mean­ing­less words.” These are, he writes, signs of a “deca­dent… civ­i­liza­tion.” Churchill has had at least as much influ­ence as Orwell on a cer­tain kind of polit­i­cal writ­ing, though not the kind most of us read often.

In 1940, Churchill issued a memo to his staff titled “Brevi­ty.” He did not express con­cerns about creep­ing fas­cism in bureau­crat­ic com­mu­niques, but decried the prob­lem of wast­ed time, “while ener­gy has to be spent in look­ing for the essen­tial points.” He ends up, how­ev­er, say­ing some of the same things as Orwell, in few­er words.

I ask my col­leagues and their staffs to see to it that their Reports are short­er.

  1. The aim should be Reports which set out the main points in a series of short, crisp para­graphs.
  2. If a Report relies on detailed analy­sis of some com­pli­cat­ed fac­tors, or on sta­tis­tics, these should be set out in an Appen­dix.
  3. Often the occa­sion is best met by sub­mit­ting not a full-dress Report, but an Aide-mem­oire con­sist­ing of head­ings only, which can be expand­ed oral­ly if need­ed.
  4. Let us have an end of such phras­es as these: “It is also of impor­tance to bear in mind the fol­low­ing con­sid­er­a­tions…,” or “Con­sid­er­a­tion should be giv­en to the pos­si­bil­i­ty of car­ry­ing into effect….” Most of these wool­ly phras­es are mere padding, which can be left out alto­geth­er, or replaced by a sin­gle word. Let us not shrink from using the short expres­sive phrase, even if it is con­ver­sa­tion­al.

Reports drawn up on the lines I pro­pose may at first seem rough as com­pared with the flat sur­face of offi­cialese jar­gon. But the sav­ing in time will be great, while the dis­ci­pline of set­ting out the real points con­cise­ly will prove an aid to clear­er think­ing.

The mes­sage “cas­cad­ed through the civ­il ser­vice,” writes Lau­ra Cowdry at the UK Nation­al Archives. A 1940 arti­cle in the Times picked up the sto­ry. But the prob­lem per­sist­ed, as it does today and maybe will till the end of time (or until machines start to do all our writ­ing for us). Frus­trat­ed, Churchill issued anoth­er admo­ni­tion, short­er even than the first, in 1951.

Offi­cial papers are too long and too dif­fuse. In 1940 I called for brevi­ty. Evi­dent­ly I must do so again. I ask my col­leagues to read what I wrote then… and to make my wish­es known to their staffs.

These mem­os, Cowdry notes, “may shed some light onto gov­ern­ment com­mu­ni­ca­tions work of the past,” and on the Churchillian style that may have tak­en hold for decades in gov­ern­ment doc­u­ments, as well as—of course—far beyond them. His emphat­ic state­ments also artic­u­late “key ele­ments of good com­mu­ni­ca­tion that would res­onate with the think­ing of any mod­ern com­mu­ni­ca­tor,” whether Orwell, Kurt Von­negut, or Cor­mac McCarthy, who has become a sought-after sci­en­tif­ic edi­tor for his strict min­i­mal­ism.

Churchill did not seem over­ly con­cerned with wordi­ness as a polit­i­cal prob­lem. Orwell did not approach the prob­lem philo­soph­i­cal­ly. That task fell to the Log­i­cal Pos­i­tivists of the ear­ly 20th cen­tu­ry. In his attempt to explain the wordi­ness of both under­grad­u­ates and world-renowned thinkers, “neo-Pos­i­tivist” philoso­pher David Stove goes so far as to ascribe over­writ­ing to “defects of char­ac­ter… such things as an inabil­i­ty to shut up; deter­mi­na­tion to be thought deep; hunger for pow­er; fear, espe­cial­ly the fear of an indif­fer­ent uni­verse….”

Some­thing to con­sid­er, maybe, when you’re look­ing at your next draft email, Face­book com­ment, or Slack mes­sage, and won­der­ing whether it actu­al­ly needs to be an essay….

via Bob Rae

Relat­ed Com­ment:

George Orwell’s Six Rules for Writ­ing Clear and Tight Prose

Nov­el­ist Cor­mac McCarthy Gives Writ­ing Advice to Sci­en­tists … and Any­one Who Wants to Write Clear, Com­pelling Prose

Kurt Von­negut Explains “How to Write With Style”

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

James Baldwin Talks About Racism in America & Civil Rights Activism on The Dick Cavett Show (1969)

There are many rea­sons, some quite lit­er­al, that it can be painful to talk about racism in the U.S. For one thing, it often seems that writ­ers like W.E.B. Du Bois, Ida B. Wells, Angela Davis, Audre Lorde, or James Bald­win, have already con­front­ed ques­tions of racial vio­lence with­out hedg­ing or equiv­o­ca­tion. Yet each time racist vio­lence hap­pens, there seems to be a deco­rous need in pol­i­tics and media to pre­tend to be sur­prised by what’s right in front of us, to pre­tend to have dis­cov­ered the place for the first time, and yet to already have a sup­ply of ready­made plat­i­tudes and denun­ci­a­tions at hand.

For exam­ple, just recent­ly, a for­mer white U.S. Pres­i­dent just dis­missed an impor­tant civ­il rights leader at the funer­al of anoth­er civ­il rights leader, while the oppres­sive con­di­tions both lead­ers fought against are ampli­fied to mil­i­tary grade in cities around the coun­try. Sports fans demand that elite Black ath­letes shut up and enter­tain them. The fans will be the ones to say what ges­tures are accept­able, like stand­ing for the nation­al anthem at a tele­vised for-prof­it sport­ing event that has more to do with gam­bling than patri­o­tism.

Maybe stand­ing and kneel­ing are both spec­ta­cles, but they do not car­ry equal weight. When New Orleans Saints quar­ter­back Drew Brees refused to sup­port his team­mates’ mild protest against mur­der, he tried to make it right by post­ing on social media a stock pho­to of a black hand and a white hand clasped togeth­er. In his N+1 essay “Such Things Have Done Harm,” a wor­thy appli­ca­tion of Baldwin’s furi­ous log­ic to the present, Blair McClen­don writes:

The spec­ta­cle of rec­on­cil­i­a­tion is irre­sistible. There may be a war in the streets, but from time to time there is a Christ­mas truce and we are to take those as visions of a bet­ter, calmer future. Here is the com­ing peace with­out all the gris­ly details that pre­vent us from get­ting there…. Hold­ing up a pic­ture of black and white peo­ple togeth­er inti­mate­ly, in cama­raderie, or even just mutu­al recog­ni­tion and respect, as proof of some­thing “pos­si­ble” implies an oth­er­wise bru­tal vision of the world “as it is”… We should be will­ing to demand more than fel­low feel­ing.

The fore­clo­sure of con­flict, the bypass­ing of real­i­ty with sen­ti­men­tal fan­tasies of har­mo­ny, lies at the heart of the excep­tion­al­ism argu­ment that seems to make so many peo­ple irra­tional­ly angry with Black ath­letes. You are high­ly paid, suc­cess­ful enter­tain­ers, and we con­sid­er that a sign of progress, there­fore we judge this protest ille­git­i­mate. For Bald­win, as Ellen Gutoskey writes at Men­tal Floss, this stan­dard mea­sure­ment of progress “is only progress as defined by white peo­ple of priv­i­lege.”

When Dick Cavett voiced the ques­tion to Bald­win in 1969—citing those who point to the suc­cess of “the ris­ing num­ber of Black Amer­i­cans in sports, pol­i­tics, and entertainment”—Baldwin explained the real prob­lem: No one has asked for this opin­ion, and cer­tain­ly not at that time, as Gutoskey points out, “with the vio­lence of 1968—Mar­tin Luther King Jr.’s and Robert F. Kennedy’s assas­si­na­tions, a riotous Demo­c­ra­t­ic Nation­al Con­ven­tion, count­less civ­il rights protests, and so on—still very fresh in the pub­lic con­scious­ness.” Bald­win puts is plain­ly:

Inso­far as the Amer­i­can pub­lic wants to think there has been progress, they over­look one very sim­ple thing: I don’t want to be giv­en any­thing by you. I just want you to leave me alone so I can do it myself. And it also over­looks anoth­er very impor­tant thing: Per­haps I don’t think that this repub­lic is the sum­mit of human civ­i­liza­tion. Per­haps I don’t want to become like Ronald Rea­gan or like the pres­i­dent of Gen­er­al Motors. Per­haps I have anoth­er sense of life… Per­haps I don’t want what you think I want.

Repeat­ed­ly, the hal­lowed demo­c­ra­t­ic notion of self-deter­mi­na­tion has been denied Black Americans—perhaps the sin­gle most endur­ing thread that runs through the country’s his­to­ry. The denial of agency is com­pli­cat­ed, how­ev­er, by the neces­si­ty of assign­ing blame to peo­ple deemed not ful­ly human: “I have noth­ing to say about the idea that peo­ple who are the descen­dants of prop­er­ty are bound to respect the prop­er­ty rights of Guc­ci or CVS beyond the desire to point out its obscen­i­ty,” Blair McClen­don writes. “What was called vio­lence and chaos in any oth­er cir­cum­stance would be read as some­thing much sim­pler: self-defense.”

Again and again, those who resist the most bru­tal conditions—including out­right mur­der in the streets, in qui­et homes at night, in cars, at play­grounds, by agents of the state—are called vil­lains and insur­rec­tion­ists. Cavett asks Bald­win to explain rad­i­cal lead­ers like H. Rap Brown and Stoke­ly Carmichael, “who fright­en us the most” (mak­ing the word “us” do a lot of work here). Bald­win responds, “[When] any white man in the world says ‘Give me lib­er­ty, or give me death,’ the entire white world applauds. When a Black man says exact­ly the same thing, word for word, he is judged a crim­i­nal and treat­ed like one….”

I doubt the irony of quot­ing Patrick Hen­ry (also known for say­ing “If this be trea­son, make the most of it!”) was in any way lost on Bald­win. As one recent biog­ra­ph­er puts it, Hen­ry was the first Amer­i­can rev­o­lu­tion­ary “to call for inde­pen­dence, for rev­o­lu­tion against Britain, for a bill of rights, and for as much free­dom as pos­si­ble from government—American as well as British.” Patrick Hen­ry was also a slave­own­er, some­thing he con­sid­ered, in his own words, a “lam­en­ta­ble evil.”

Hen­ry wrote, “I will not, I can­not jus­ti­fy [own­ing slaves],” but he was “not con­flict­ed enough to actu­al­ly set any­one free,” writes Michael Schaub at NPR. Dec­la­ra­tions of high moral prin­ci­ples, while one open­ly com­mits, or ignores, what one admits is “evil,” still fea­ture promi­nent­ly in offi­cial sto­ries of the moment. Bald­win, writes McClen­don, “knew what a sto­ry was, he knew what a film was, he knew what a rev­o­lu­tion was and he may have known for­give­ness, too.”

Bald­win did not know will­ful for­get­ting, how­ev­er, except to call it out when he saw it used as a weapon. Raoul Peck­’s excel­lent, apt­ly-titled film I Am Not Your Negro begins with the Cavett inter­view, then unrav­els a “rad­i­cal, up-to-the-minute exam­i­na­tion of race in Amer­i­ca,” writes YouTube Movies, who offers the film free to screen online, “using Bald­win’s orig­i­nal words and a flood of rich archival mate­r­i­al” to recon­struct his last unfin­ished book, Remem­ber This House.

Relat­ed Con­tent:

Watch the Famous James Bald­win-William F. Buck­ley Debate in Full, With Restored Audio (1965)

Why James Baldwin’s Writ­ing Stays Pow­er­ful: An Art­ful­ly Ani­mat­ed Intro­duc­tion to the Author of Notes of a Native Son

W.E.B. Du Bois Dev­as­tates Apol­o­gists for Con­fed­er­ate Mon­u­ments and Robert E. Lee (1931)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Dr. Fauci Reads an Undergrad’s Entire Thesis, Then Follows Up with an Encouraging Letter

Pho­to via the Nation­al Insti­tute of Aller­gy and Infec­tious Dis­eases 

What are some qual­i­ties to look for in a leader?

  • A thirst for knowl­edge
  • A sense of duty
  • The scru­ples to give cred­it where cred­it is due
  • A calm, clear com­mu­ni­ca­tion style
  • Humil­i­ty

Dr. Antho­ny Fau­ci brings these qual­i­ties to bear as Direc­tor of the Nation­al Insti­tute of Aller­gy and Infec­tious Dis­eases at the Nation­al Insti­tute of Health.

They’re also on dis­play in his mes­sage to then-under­grad Luke Mes­sac, now an emer­gency med­i­cine res­i­dent at Brown Uni­ver­si­ty, whose research focus­es on the his­to­ries of health pol­i­cy in south­ern Africa and the US, and who recent­ly tweet­ed:

13 years ago, I emailed Dr. Fau­ci out of the blue to ask if I might inter­view him for my under­grad the­sis. He invit­ed me to his office, where he answered all my ques­tions. When I sent him the the­sis, HE READ THE WHOLE THING (see his over­ly effu­sive review below). Who does that?!

Here’s what Fau­ci had to say to the young sci­en­tist:

It cer­tain­ly reads like the work of a class act.

In addi­tion to serv­ing as one of the COVID-19 pandemic’s most rec­og­niz­able faces, Dr. Fau­ci has acquired anoth­er duty—that of scape­goat for Don­ald Trump, the 6th pres­i­dent he has answered to in his long career.

He seems to be tak­ing the administration’s pot­shots with a char­ac­ter­is­ti­cal­ly cool head, though com­pared to the furi­ous crit­i­cisms AIDS activists direct­ed his way in the 80s and 90s, he’s unlike­ly to find much of edu­ca­tion­al val­ue in them.

Last March, The Body Pro, a newslet­ter for work­ers on the front lines of HIV edu­ca­tion, pre­ven­tion, care, and ser­vices quot­ed ACT UP NY’s Jim Eigo on the doctor’s response to a let­ter demand­ing par­al­lel track­ing, a pol­i­cy revi­sion that would put poten­tial­ly life-sav­ing drugs in the hands of those who test­ed pos­i­tive far ear­li­er than the exist­ing clin­i­cal tri­al require­ments’ sched­ule would have allowed:

Lo and behold, he read the let­ter and liked it, and the fol­low­ing year he start­ed pro­mot­ing the idea of a par­al­lel track for AIDS drugs to the FDA. Had he not helped us push that through, we couldn’t have got­ten a lot of the cousin drugs to AZT, such as ddC and ddI, approved so fast. They were prob­lem­at­ic drugs, but with­out them, we couldn’t have kept so many peo­ple alive. 

Fau­ci, despite being straight and Catholic, was not only not homo­pho­bic, which much of med­ical prac­tice still was in the late 1980s, he also wouldn’t tol­er­ate homo­pho­bia among his col­leagues. He knew there was no place for that in a pub­lic-health cri­sis.

Speak­ing of cor­re­spon­dence, Dr Mes­sac seems to have tak­en the “per­pet­u­al stu­dent” con­cept Dr. Fau­ci impressed upon him back in 2007 to heart, as evi­denced by a recent tweet, regard­ing a les­son gleaned from Arnold Schwarzeneg­ger in Pump­ing Iron, a 1977 doc­u­men­tary about body­builders:

Schwarzeneg­ger explained how he would fig­ure out what to work out every day by look­ing in a mir­ror and find­ing his weak­est mus­cles. It’s pret­ty good advice for study­ing dur­ing res­i­den­cy. Every shift reveals a weak­ness, and greats nev­er stop look­ing for their own.

In writ­ing to Mes­sac, Dr. Fau­ci allud­ed to his com­mence­ment speech­es, so we thought it appro­pri­ate to leave you with one of his most recent ones, a vir­tu­al address to the grad­u­at­ing class of his alma mater, Col­lege of the Holy Cross:

“Now is the time, if ever there was one” he tells the Class of 2020, “to care self­less­ly about one anoth­er… Stay safe, and I look for­ward to the good work you will con­tribute in the years ahead.”

Relat­ed Con­tent: 

Real Women Talk About Their Careers in Sci­ence

Richard Feynman’s Tech­nique for Learn­ing Some­thing New: An Ani­mat­ed Intro­duc­tion

Nov­el­ist Cor­mac McCarthy Gives Writ­ing Advice to Sci­en­tists … and Any­one Who Wants to Write Clear, Com­pelling Prose

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. Fol­low her @AyunHalliday.

Watch the Famous James Baldwin-William F. Buckley Debate in Full, With Restored Audio (1965)

When James Bald­win took the stage to debate William F. Buck­ley at Cam­bridge in 1965, it was to have “a debate we shouldn’t need,” writes Gabrielle Bel­lot at Lit­er­ary Hub, and yet it’s one that is still “as impor­tant as ever.” The propo­si­tion before the two men—famed prophet­ic nov­el­ist of the black expe­ri­ence in Amer­i­ca and the con­ser­v­a­tive founder of the Nation­al Review—was this: “The Amer­i­can Dream is at the Expense of the Amer­i­ca Negro.”

The state­ment should not need defend­ing, Bald­win argued, because it is so obvi­ous­ly true. The wealth cre­at­ed by hun­dreds of years of slav­ery has passed down through gen­er­a­tions of fam­i­lies. So too has the pover­ty. These divi­sions have been stren­u­ous­ly main­tained by Jim Crow, redlin­ing, and racist polic­ing. “Prof­its from slav­ery,” write Stephen Smith and Kate Ellis at APM Reports, “helped fund some of the most pres­ti­gious schools in the North­east, includ­ing Har­vard, Colum­bia, Prince­ton and Yale,” which hap­pened to be Buckley’s alma mater and was found­ed by an actu­al slave trad­er.

Slave labor fund­ed, built, and main­tained near­ly every part of the for­ma­tive uni­ver­si­ty sys­tem in the ear­ly U.S., and built the wealth of many oth­er pow­er­ful insti­tu­tions. Bald­win says it is “awk­ward” to have to point out these facts. Rather than recite them, he per­son­al­izes, speak­ing, he says, as “a kind of Jere­mi­ah” in nam­ing crimes gone unre­dressed for too long: “I am stat­ing very seri­ous­ly, and this is not an over­state­ment. I picked the cot­ton, I car­ried it to the mar­ket, and I built the rail­roads under some­one else’s whip for noth­ing. For noth­ing…. The Amer­i­can soil is full of the corpses of my ances­tors. Why is my free­dom or my cit­i­zen­ship, or my right to live there, how is it con­ceiv­ably a ques­tion now?”

Buckley’s response drips with con­de­scen­sion and con­tempt. He begins with a stan­dard con­ser­v­a­tive line: deplor­ing the acts of a few “indi­vid­ual Amer­i­can cit­i­zens” who “per­pet­u­ate dis­crim­i­na­tion,” but deny­ing that his­toric, sys­temic racism still exists. He then cites “the fail­ure of the Negro com­mu­ni­ty itself to make cer­tain exer­tions, which were made by oth­er minor­i­ty groups dur­ing the Amer­i­can expe­ri­ence.” He damns an entire group of peo­ple with plat­i­tudes about hard work while also declar­ing loud­ly that race has noth­ing to do with it.

This contradiction—engaging in racist scape­goat­ing while claim­ing not to see race—was part of the strat­e­gy of “col­or­blind” con­ser­vatism the Nation­al Review adopt­ed after the pas­sage the Civ­il Rights Act. Pri­or to the ear­ly six­ties, how­ev­er, Buck­ley had been a stri­dent seg­re­ga­tion­ist who pub­licly defend­ed insti­tu­tion­al­ized white suprema­cy rather than claim­ing it had dis­ap­peared. In 1957, he wrote an edi­to­r­i­al titled “Why the South Must Pre­vail” and argued that white south­ern politi­cians must “take such mea­sures as are nec­es­sary to pre­vail, polit­i­cal­ly and cul­tur­al­ly” over black cit­i­zens.

Buck­ley had not fun­da­men­tal­ly changed in 1965, though he posi­tioned him­self as a mod­er­ate mid­dle ground between lib­er­als and seg­re­ga­tion­ists like Strom Thur­mond, whom he con­sid­ered crude. His posi­tion amounts to lit­tle more than a defense of dom­i­na­tion, couched in what his­to­ri­an Joshua Tait calls the “racial inno­cence of intel­lec­tu­al con­ser­vatism” that delib­er­ate­ly ignores or dis­torts his­tor­i­cal truths and present real­i­ties. “Bristling at Baldwin’s claim that the Amer­i­can econ­o­my was built by the unre­mu­ner­at­ed labour of Black peo­ple,” writes Joss Har­ri­son, “Buck­ley cries: ‘My great grand­par­ents worked too!’”

The debate “now stands as one of the arche­typ­al artic­u­la­tions of the divid­ing line between US pro­gres­sives and con­ser­v­a­tives on ques­tions of race, jus­tice and his­to­ry,” writes Aeon, who bring us the full ver­sion above with restored audio by Adam D’Arpino. Buck­ley responds to Baldwin’s pow­er­ful rhetoric with insults, out of con­text “facts and fig­ures – as well as an ad hominem shot at Baldwin’s speak­ing voice.” He pro­pos­es that one road to equal­i­ty lies in dis­en­fran­chis­ing poor South­ern whites as well as black cit­i­zens.

Buck­ley dis­plays a “com­plete igno­rance of the prob­lems faced by black Amer­i­cans in soci­ety,” writes Har­ri­son. Such igno­rance, “allied with pow­er,” Bald­win said else­where, con­sti­tutes “the most fero­cious ene­my jus­tice can have.” For Bald­win, Buck­ley’s atti­tude sim­ply con­firmed the “great shock,” that he mov­ing­ly describes in his debate state­ment, “around the age of five, or six, or sev­en, to dis­cov­er that the flag to which you have pledged alle­giance, along with every­body else, has not pledged alle­giance to you.”

via Aeon

Relat­ed Con­tent:

Why James Baldwin’s Writ­ing Stays Pow­er­ful: An Art­ful­ly Ani­mat­ed Intro­duc­tion to the Author of Notes of a Native Son

Great Cul­tur­al Icons Talk Civ­il Rights: James Bald­win, Mar­lon Bran­do, Har­ry Bela­fonte & Sid­ney Poiti­er (1963)

James Bald­win: Wit­ty, Fiery in Berke­ley, 1979

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Pretty Much Pop: A Culture Podcast #49 Considers Conspiracy Theories as Pop

Ex-philoso­pher Al Bak­er works at the UK-based Log­i­cal­ly, a com­pa­ny that fights mis­in­for­ma­tion.

He joins your hosts Mark Lin­sen­may­er, Eri­ca Spyres, and Bri­an Hirt to try to answer such ques­tions as: What’s the appeal of con­spir­a­cy the­o­ries? How sim­i­lar is being con­sumed them to being a die-hard fan of some pop cul­ture prop­er­ty? What’s the rela­tion between per­ni­cious con­spir­a­cy the­o­ries and fun spec­u­la­tion (like, maybe Elvis is alive)? Is there a harm­less way to engage in con­spir­a­cy the­o­riz­ing as a hob­by? Is some­thing still a con­spir­a­cy the­o­ry in the pejo­ra­tive sense if it turns out to be true?

We touch on echo cham­bers, the role of irony and humor in spread­ing these the­o­ries, how both oppo­nents and pro­po­nents claim to be skep­tics, Dan Brown Nov­els, Tom Han­ks, the Mel Gib­son film Con­spir­a­cy The­o­ry, and doc­u­men­taries like Behind the Curve (about Flat Earth­ers) and The Fam­i­ly.

For expert opin­ions on the psy­chol­o­gy of con­spir­a­cy the­o­ries, try The Con­ver­sa­tion’s Antill Pod­cast, which had a whole series on this top­ic. For even more pod­cast action, try FiveThir­tyEight, BBC’s The Why Fac­tor pod­cast, Skep­toid, and The Infi­nite Mon­key Cage.

Here are some more arti­cles:

If you enjoy this, try Pret­ty Much Pop #14 on UFOs. The Par­tial­ly Exam­ined Life episodes referred to in this dis­cus­sion are #96 on Oppen­heimer and the Rhetoric of Sci­ence Advis­ers and #82 on Karl Pop­per.

Learn more at prettymuchpop.com. This episode includes bonus dis­cus­sion that you can only hear by sup­port­ing the pod­cast at patreon.com/prettymuchpop. This pod­cast is part of the Par­tial­ly Exam­ined Life pod­cast net­work.

Pret­ty Much Pop: A Cul­ture Pod­cast is the first pod­cast curat­ed by Open Cul­ture. Browse all Pret­ty Much Pop posts or start with the first episode.

John Trumbull’s Famous 1818 Painting Declaration of Independence Virtually Defaced to Show Which Founding Fathers Owned Slaves

Stat­ues of slave­hold­ers and their defend­ers are falling all over the U.S., and a lot of peo­ple are dis­traught. What’s next? Mount Rush­more? Well… maybe no one’s like­ly to blow it up, but some hon­esty about the “extreme­ly racist” his­to­ry of Mount Rush­more might make one think twice about using it as a lim­it case.

On the oth­er hand, a sand­blast­ing of the enor­mous Klan mon­u­ment in Stone Moun­tain, Geor­gia—cre­at­ed ear­li­er by Rush­more sculp­tor Gut­zon Borglum—seems long over­due.

We are learn­ing a lot about the his­to­ry of these mon­u­ments and the peo­ple they rep­re­sent, more than any of us Amer­i­cans learned in our ear­ly edu­ca­tion. But we still hear the usu­al defense that slave­hold­ers were only men of their time—many were good, pious, and gen­tle and knew no bet­ter (or they ago­nized over the ques­tion but, you know, every­one was doing it….) Peo­ple sub­ject­ed to the vio­lence and hor­ror of slav­ery most­ly tend­ed to dis­agree.

Before the Hait­ian Rev­o­lu­tion ter­ri­fied the slave­hold­ing South, many promi­nent slave­hold­ers, Jef­fer­son and Wash­ing­ton includ­ed, expressed intel­lec­tu­al and moral dis­gust with slav­ery. They could not con­sid­er abo­li­tion, how­ev­er (though Wash­ing­ton freed his slaves in his will). There was too much prof­it in the enter­prise. As Jef­fer­son him­self wrote, “It [would] nev­er do to destroy the goose.”

What we see when we look at the Rev­o­lu­tion­ary peri­od is the fatal irony of a repub­lic based on ideals of lib­er­ty, found­ed most­ly by men who kept mil­lions of peo­ple enslaved. The point is made vivid­ly above in a vir­tu­al deface­ment of Dec­la­ra­tion of Inde­pen­dence, John Trumbull’s famous 1818 paint­ing which hangs in the U.S. Capi­tol rotun­da. All of the founders’ faces blot­ted out by red dots were slave­own­ers. Only the few in yel­low in the cor­re­spond­ing image freed the the peo­ple they enslaved.

These images were not made in this cur­rent sum­mer of nation­al upris­ings but in August of 2019, “a bloody month that saw 53 peo­ple die in mass shoot­ings in the US,” notes Hyper­al­ler­gic. Their cre­ator, Arlen Parsa sought to make a dif­fer­ent point about the Sec­ond Amend­ment, but wrote force­ful­ly about the founders’ enslav­ing of oth­ers. “There were no gen­tle slave­hold­ers,” writes Parsa. “Count­less chil­dren were born into slav­ery and died after a rel­a­tive­ly short lifes­pan nev­er know­ing free­dom for even a minute.” Many of those chil­dren were fathered by their own­ers.

Some found­ing fathers paid lip ser­vice to the idea of slav­ery as a blight because it was obvi­ous that kid­nap­ping and enslav­ing peo­ple con­tra­dict­ed demo­c­ra­t­ic prin­ci­ples. Slav­ery hap­pened to be the pri­ma­ry metaphor used by Enlight­en­ment philoso­phers and their colo­nial read­ers to char­ac­ter­ize the tyran­ni­cal monar­chism they opposed. The philoso­pher John Locke wrote slav­ery into the con­sti­tu­tion of the Car­oli­na colony, and prof­it­ed from it through own­ing stock in the Roy­al African Com­pa­ny. Yet by his lat­er, huge­ly influ­en­tial Two Trea­tis­es, he had come to see hered­i­tary slav­ery as “so vile and mis­er­able an estate of man… that ‘tis hard­ly to be con­ceived” that any­one could uphold it.

There were, of course, slave­hold­ing founders who resist­ed such talk and felt no com­punc­tion about how they made their mon­ey. But lofty prin­ci­ples or no, the U.S. founders were often on the defen­sive against non-slave­hold­ing col­leagues, who scold­ed and attacked them, some­times with frank ref­er­ences to the rapes of enslaved women and girls. These crit­i­cisms were so com­mon that Thomas Paine could write the case for slav­ery had been “suf­fi­cient­ly dis­proved” when he pub­lished a 1775 tract denounc­ing it and call­ing for its imme­di­ate end:

The man­agers of [the slave trade] tes­ti­fy that many of these African nations inhab­it fer­tile coun­tries, are indus­tri­ous farm­ers, enjoy plen­ty and lived qui­et­ly, averse to war, before the Euro­peans debauched them with liquors… By such wicked and inhu­man ways, the Eng­lish are said to enslave towards 100,000 year­ly, of which 30,000 are sup­posed to die by bar­barous treat­ment in the first year…

So mon­strous is the mak­ing and keep­ing them slaves at all… and the many evils attend­ing the prac­tice, [such] as sell­ing hus­bands away from wives, chil­dren from par­ents and from each oth­er, in vio­la­tion of sacred and nat­ur­al ties; and open­ing the way for adul­ter­ies, inces­ts and many shock­ing con­se­quences, for all of which the guilty mas­ters must answer to the final judge…

The chief design of this paper is not to dis­prove [slav­ery], which many have suf­fi­cient­ly done, but to entreat Amer­i­cans to con­sid­er:

With that con­sis­ten­cy… they com­plain so loud­ly of attempts to enslave them, while they hold so many hun­dred thou­sands in slav­ery and annu­al­ly enslave many thou­sands more, with­out any pre­tence of author­i­ty or claim upon them.

Jef­fer­son squared his the­o­ry of lib­er­ty with his prac­tice of slav­ery by pick­ing up the fad of sci­en­tif­ic racism sweep­ing Europe at the time, in which philoso­phers who prof­it­ed, or whose patrons and nations prof­it­ed, from the slave trade began to coin­ci­den­tal­ly dis­cov­er evi­dence that enslav­ing Africans was only nat­ur­al. We should know by now what hap­pens when racism guides sci­ence.…

Maybe turn­ing those who will­ful­ly per­pet­u­at­ed the country’s most intractable, damn­ing crime against human­i­ty into civic saints no longer serves the U.S., if it ever did. Maybe ele­vat­ing the founders to the sta­tus of reli­gious fig­ures has pro­duced a wide­spread his­tor­i­cal igno­rance and a very spe­cif­ic kind of nation­al­ism that are no longer ten­able. Younger and future gen­er­a­tions will set­tle these ques­tions their own way, as they sort through the mess their elders have left them. As Locke also argued, in a para­phrase from Amer­i­can His­to­ry pro­fes­sor Hol­ly Brew­er, “peo­ple do not have to obey a gov­ern­ment that no longer pro­tects them, and the con­sent of an ances­tor does not bind the descen­dants: each gen­er­a­tion must con­sent for itself.”

via Hyper­al­ler­gic

Relat­ed Con­tent:

What the Text­books Don’t Tell Us About The Atlantic Slave Trade: An Ani­mat­ed Video Fills In His­tor­i­cal Gaps

The Names of 1.8 Mil­lion Eman­ci­pat­ed Slaves Are Now Search­able in the World’s Largest Genealog­i­cal Data­base, Help­ing African Amer­i­cans Find Lost Ances­tors

The Atlantic Slave Trade Visu­al­ized in Two Min­utes: 10 Mil­lion Lives, 20,000 Voy­ages, Over 315 Years

The “Slave Bible” Removed Key Bib­li­cal Pas­sages In Order to Legit­imize Slav­ery & Dis­cour­age a Slave Rebel­lion (1807)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

John Cleese’s Comedically Explains the Psychological Advantages of Extremism: “It Makes You Feel Good Because It Provides You with Enemies”

Extrem­ist: in any polit­i­cal squab­ble, and espe­cial­ly any online polit­i­cal squab­ble, the label is sure to get slapped on some­one soon­er or lat­er. Of course, we nev­er con­sid­er our­selves extrem­ists: it’s the para­me­ters of accept­able polit­i­cal dis­cus­sion that wrong­ly frame our entire­ly rea­son­able, truth-informed views. But what if we were to embrace the extreme? “What we nev­er hear about extrem­ism is its advan­tages,” says Mon­ty Python’s John Cleese in the tele­vi­sion adver­tise­ment above. “The biggest advan­tage of extrem­ism is that it makes you feel good because it pro­vides you with ene­mies.” When you have ene­mies, “you can pre­tend that all the bad­ness in the whole world is in your ene­mies and all the good­ness in the whole world is in you.”

If you “have a lot of anger and resent­ment in you any­way,” you can jus­ti­fy your own unciv­i­lized behav­ior “because these ene­mies of yours are such very bad per­sons, and that if it was­n’t for them, you’d actu­al­ly be good-natured and cour­te­ous and ratio­nal all the time.” Sign on with the “hard left,” Cleese says, and you’ll receive “their list of autho­rized ene­mies: almost all kinds of author­i­ty, espe­cial­ly the police, the City, Amer­i­cans, judges, multi­na­tion­al cor­po­ra­tions, pub­lic schools, fur­ri­ers, news­pa­per own­ers, fox hunters, gen­er­als, class trai­tors — and of course, mod­er­ates.” If you pre­fer the “hard right,” they have a list of their own, one includ­ing “noisy minor­i­ty groups, unions, Rus­sia, weirdos, demon­stra­tors, wel­fare sponges, med­dle­some cler­gy, peaceniks, the BBC, strik­ers, social work­ers, com­mu­nists — and of course, mod­er­ates.”

As Cleese tweet­ed this past week­end, “Hard to tell if I record­ed this 30 years or 10 min­utes ago.” In fact he record­ed it more than 30 years ago, as an endorse­ment of the cen­trist SDP-Lib­er­al Alliance between the Unit­ed King­dom’s Social Demo­c­ra­t­ic Par­ty and Lib­er­al Par­ty. Hav­ing formed in 1981 and gone defunct by 1988 (when it became the par­ty now known as the Lib­er­al Democ­rats), the SDP-Lib­er­al Alliance leaves lit­tle in the way of a lega­cy, but this clip has only grown more rel­e­vant with time. As an extrem­ist, Cleese reminds us “you can strut around abus­ing peo­ple and telling them you could eat them for break­fast and still think of your­self as a cham­pi­on of the truth, a fight­er for the greater good, and not the rather sad, para­noid schizoid that you real­ly are” — a state­ment that, uttered in our inter­net era, would sure­ly make more than a few ene­mies.

via Boing­Bo­ing

Relat­ed Con­tent:

Mon­ty Python’s John Cleese Wor­ries That Polit­i­cal Cor­rect­ness Will Lead Us into a Humor­less World, Rem­i­nis­cent of Orwell’s 1984

John Cleese on How “Stu­pid Peo­ple Have No Idea How Stu­pid They Are” (a.k.a. the Dun­ning-Kruger Effect)

John Cleese Cre­ates Ads for the Amer­i­can Philo­soph­i­cal Asso­ci­a­tion

The Psy­chol­o­gy That Leads Peo­ple to Vote for Extrem­ists & Auto­crats: The The­o­ry of Cog­ni­tive Clo­sure

John Cleese Plays the Dev­il, Makes a Spe­cial Appeal for Hell, 1966

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall, on Face­book, or on Insta­gram.

When Punk & Reggae Fans Launched the “Rock Against Racism” Movement and Pushed Back Against Britain’s Racist Right (1976)

The UK of the late-70s was, in many unfor­tu­nate respects, like the UK (and US) of today, with far-right attacks against West Indi­an and Asian immi­grants becom­ing rou­tine, along with increased aggres­sion from the police. Enoch Powell’s inflam­ma­to­ry 1968 “Rivers of Blood” speech (denounced in the papers as a naked “appeal to racial hatred) ener­gized the far-right Nation­al Front. Nazi punks and skin­heads began vio­lent cam­paigns in the mid-70s. A very hot sum­mer in 1976 saw a riot at the Not­ting­ham Car­ni­val, when police attacked the West Indi­an fes­ti­val. Car­ni­val-goers fought back, includ­ing the Clash’s Joe Strum­mer and Paul Simenon, who describe the events below.

Strum­mer was inspired to pen “White Riot,” a call to arms for white punks against the police and far right, and the band moved increas­ing­ly toward reg­gae, includ­ing a cov­er of Junior Murvin’s “Police & Thieves.”

Into this boil­ing caul­dron stepped Eric Clap­ton to drunk­en­ly declare his sup­port for Pow­ell onstage in Birm­ing­ham and repeat­ed­ly chant the Nation­al Front slo­gan “keep Britain white!” In out­raged response, pho­tog­ra­ph­er and for­mer Clap­ton fan Red Saun­ders and oth­ers found­ed Rock Against Racism, pub­lish­ing a let­ter in the NME to recruit peo­ple to join the cause. The short note addressed Clap­ton’s glar­ing hypocrisy direct­ly: “Come on Eric… Own up. Half your music is black. You’re rock music’s biggest colonist.”

The let­ter artic­u­lat­ed the dis­gust felt by thou­sands around the coun­try. Paul Fur­ness, work­ing as a med­ical records clerk in Leeds at the time, found the anti-racist dec­la­ra­tion “pos­i­tive” and “life affirm­ing,” as he says in the short film at the top. He helped orga­nize the first Rock Against Racism car­ni­val in 1978 and was amazed “that there were thou­sands and thou­sands and thou­sands of peo­ple descend­ing on Lon­don. The excite­ment of it, just this real­iza­tion…. That you can change things, that you can could actu­al­ly make a dif­fer­ence.”

Cre­at­ed with the Anti-Nazi League, the April 1978 Rock Against Racism Car­ni­val in London’s Vic­to­ria Park was the moment “punk became a pop­ulist move­ment to be reck­oned with,” writes Ian Fort­nam at Clas­sic Rock. (Learn more in the doc­u­men­tary above.) “Nev­er before had so many peo­ple been mobi­lized for that sort of cause,” head­lin­er Tom Robin­son remem­bers. “It was our Wood­stock.” The Clash were there—you can hear their per­for­mance just above. It was, writes Fort­nam, “their finest hour”:

The Clash were on fire, feed­ing off of an ecsta­t­ic audi­ence and pre­mier­ing as yet unrecord­ed mate­r­i­al (even­tu­al­ly released on Give ‘Em Enough Rope the fol­low­ing Novem­ber) like Tom­my Gun and The Last Gang In Town. The show was a rev­e­la­tion.

The Rock Against Racism Car­ni­val brought togeth­er punk and reg­gae bands, and fans of both, start­ing a tra­di­tion of mul­ti-racial line­ups at RAR con­certs into the 80s that fea­tured X‑Ray Specs, the Ruts, the Slits, Gen­er­a­tion X, Elvis Costel­lo, Steel Pulse, Aswad, and Misty in Roots, among many oth­ers. “When you saw a band like ours jam­ming with Tom Robin­son or Elvis Costel­lo,” says singer Poko of Misty in Roots, who played more RAR shows than any oth­er band, “it showed that if you love music we can all live togeth­er.”

That mes­sage res­onat­ed through­out the coun­try and the sound sys­tems of the streets. At the first Car­ni­val, Fort­nam writes, “pha­lanx­es of police held back counter-demon­strat­ing skin­heads” while an esti­mat­ed 80,000 peo­ple marched through the streets chant­i­ng “Black and white unite and fight, smash the Nation­al Front.” Rock Against Racism became a mas­sive move­ment that did cre­ate uni­ty and pushed back suc­cess­ful­ly against far-right attacks. But it wasn’t only about the pol­i­tics, as pho­tog­ra­ph­er Syd Shel­ton recalls below. It was also a fight for what British punk would become—the music of fas­cism and the far right or a syn­the­sis of sounds and rhythms from the for­mer Empire and its for­mer colonies.

Relat­ed Con­tent:

“Stay Free: The Sto­ry of the Clash” Nar­rat­ed by Pub­lic Enemy’s Chuck D: A New 8‑Episode Pod­cast

Lon­don Call­ing: A New Muse­um Exhi­bi­tion Cel­e­brates The Clash’s Icon­ic Album

The Clash Play Their Final Show (San Bernardi­no, 1983)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness.

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