Anatomy of a Social Media Challenge

As a Social Justice Warrior, I tend to favour diversity and inclusion as a principle. As such, I follow some people who share this interest. In fact, most of these people expend much more energy toward this end than I do. The challenge I am about to convey is that some people don’t read beyond the subject line, and don’t even attempt to assess the underlying claim, let alone the issue at hand.

I recently engaged in a nonsensical interaction that I am sharing and dissecting. It started with this share, an image of the border outline of Nigeria with an overlay caption that reads: “Nigeria becomes the first country to ban white and British models in all advertising”.

I’d like to point out two items in particular. Firstly, the caption is fabricated. I’ll get to the source reference presently. Secondly, the re-poster aptly corrects the caption when he shared it—”Well, all foreign models, but HELL YEAH!”

Nigeria recently passes a law that essentially assesses a tariff or levy on advertising content using non-Nigerian talent. There is no mention of ‘white’ models, though British models would fall under this umbrella. This protectionist law stems from nationalism. I’d guess that ‘white’ people comprise less than one per cent of the Nigerian national population, but I could be wrong. This is well outside my area of expertise.

My response was to say “Down with Nationalism and the Promotion of Otherism.”
I may be misinterpreting myself, but it feels to me that this is denouncing racism and other forms of otherness.

Sabrina responds, ‘Why is not having white models in advertising a bad thing?” and “Isn’t the whole point of advertising [for] people to…see themselves… ?”
In response, I should have pointed out that the initiative had nothing to do with skin colour. Instead, I responded to the second question: the point of advertising is to sell product. Full stop. If people see themselves with the product, then great. Clearly, this comprises a fraction of successful adverts. More common is to make a connection to what they aspire to. It’s not about making a social statement—unless, of course, that social statement will sell more product. If an ad with a white model will sell more product, a business would be derelict not to employ one; conversely, if white models result in lower sales, a business would be foolish not to switch to the more successful vector.

Sabrina really goes off the reservation with her reply, somehow conflating Nigeria with the African continent. Attention to detail is not her forte.

At this point, I feed into her laziness and send her a link to an Al-Jazeera article addressing the law.

She leaves with a parting shot, and I quote: “Have you ever thought about the harm you might cause by playing devil’s advocate and “creating an argument”?”

She’s off course and then attempts to diminish my point by calling it ‘playing devil’s advocate’ rather than admitting that she hadn’t even considered the rationale and possible ramifications. She didn’t even grasp the main point, so I suppose I should forgive her for not noticing secondary and edge cases.

At this point, Dr Perkins adds her voice. Her initial question is valid, and as I responded, the answer is “No”. The race card was introduced by some narrator who didn’t know what game he was broadcasting. But then she goes on to “applaud Nigeria for making a [decision] centering [on] Blackness”, save to say that was not what prompted the decision.

Notice, too, that other people “Liked” the other comments, a testament to the principle of least effort of the bystanders, too.

I recognise that the original post anchored the conversation off the actual topic, but it was also very easy to track down the reference and note the content discrepancy. Granted, this takes time and effort, but so does responding on a thread and then escalating commitment to a non-cause. And for one tilting at windmills to be tossing around accusations of playing devil’s advocate. It’s not a good sign.

But wait, there’s more. I commented on this post on a second thread.

In this case, Dr Anderson suggests that this is just “a country celebrating its own citizens by recognizing their beauty and knowing they can move product just as good, and probably better than white women, to which I responded that this is a testable hypothesis. It’s either true that on balance white models sell more product or black models do. Again, don’t fail to miss the point that none of this is about white versus black models.

Somehow, LinkedIn can’t seem to keep their threads in order, but Ms Rice takes my hypothesis testing point as a support for racism before precipitating to full-on troll mode.

It scares me to see that there are two academic doctors participating in this thread, neither with a trait of attention to detail nor even a fundamental pursuit of evidence.

This is why it is difficult to engage with social media. You have no idea what level a commenter is coming in on. And even when spoon-fed information, they refuse to alter their position. In fact, they tend to double down on their wrongness.
Moving on…

Hierarchies and Meritocracy

Jordan Peterson and Russell Brand chat for about 12 minutes on sex differences and personality, but that’s not where I want to focus commentary. What I will say is that Peterson continually conflates sex and gender, and I find that disconcerting for a research psychologist.

I’ve queued this video near the end, where Peterson delineates his conception of how the political right and left (as defined by him and the US media-industrial complex).

I feel he does a good job of defining the right, and he may have even captured whatever he means by left—radical left even—, but he doesn’t capture my concerns, hence I write.

To recap his positions,

Premises

  • We need to pursue things of value
  • Hierarchies are inevitable
  • [One has] to value things in order to move forward in life
  • [One has] to value things in order to have something valuable to produce
  • [One has] to value some things more than others or [they] don’t have anything like beauty or strength or…competence or…whatever…
  • If [one] value[s] [some domain] then [one is] going to value some [things in that domain] more than others because some are better
  • If [one] play[s] out the value in a social landscape, a hierarchy [will result]
  • A small number of people are going to be more successful than the majority
  • A very large number of people aren’t going to be successful at all

Conservative (Right)

  • Hierarchies are justifiable and necessary

Left

  • Hierarchies … stack [people] up at the bottom
  • [Hierarchies] tilt towards tyranny across time

Critique

I feel I’ve captured his position from the video transcript, but feel free to watch the clip to determine if I’ve mischaracterised his position. I have reordered some of his points for readability and for a more ordered response on my part.

To be fair, I feel his delivery is confused and the message becomes ambiguous, so I may end up addressing the ‘wrong’ portion of his ambiguous statement.

We need to pursue things of value

This is sloganeering. The question is how are we defining value? Is it a shared definition? How is this value measured? How are we attributing contribution to value? And do we really need to pursue these things?

Hierarchies are inevitable

Hierarchies may be inevitable, but they are also constructed. They are not natural. They are a taxonomical function of human language. Being constructed, they can be managed. Peterson will suggest meritocracy as an organising principle, so we’ll return to that presently.

[One has] to value things in order to move forward in life

This is a particular worldview predicated on the teleological notion of progress. I’ve discussed elsewhere that all movement is not progress, and perceived progress is not necessarily progress on a global scale.

Moreover, what one values may not conform with what another values. In practice, what one values can be to the detriment of another, so how is this arbitrated or mediated?

[One has] to value things in order to have something valuable to produce

I think he is trying to put this into an economic lens, but I don’t know where he was going with this line. Perhaps it was meant to emphasise the previous point. I’ll just leave it here.

[One has] to value some things more than others or [they] don’t have anything like beauty or strength or…competence or…whatever…

This one is particularly interesting. Ostensibly, I believe he is making the claim that we force rank individual preferences, then he provides examples of items he values: beauty, strength, competence, and whatever. Telling here is that he chooses aesthetic and unmeasurable items that are not comparable across group members and are not even stable for a particular individual. I won’t fall down the rabbit hole of preference theory, but this is a known limitation of that theory.

If [one] value[s] [some domain] then [one is] going to value some [things in that domain] more than others because some are better

We’ve already touched on most of this concept. The key term here is ‘better‘. Better is typically subjective. Even in sports, where output and stats are fairly well dimensionalised, one might have to evaluate the contributions of a single athlete versus another with lower ‘output’ but who serves as a catalyst for others. In my mental model, I am thinking of a person who has higher arbitrary stats than another on all levels versus another with (necessarily) lower stats but who elevates the performance (hence) stats of teammates. This person would likely be undervalued (hence under-compensated) relative to the ‘star’ performer.

In other domains, such as art, academics, or even accounting and all measurement bets are off.

If [one] play[s] out the value in a social landscape, a hierarchy [will result]

Agreed, but the outcome will be based on rules—written and unwritten.

A small number of people are going to be more successful than the majority

Agreed.

A very large number of people aren’t going to be successful at all

Agreed

Conclusion

The notion of meritocracy is fraught with errors, most notably that merit can be meaningfully assessed in all but the most simple and controlled circumstances. But societies and cultures are neither simple nor controlled. They are complex organisms. And as Daniel Kahneman notes, most merit can likely be chalked up to luck, so it’s all bullshit at the start.

In the end, Peterson and people like him believe that the world works in a way that it doesn’t. They believe that thinking makes it so and that you can get an is from an ought. Almost no amount of argument will convince them otherwise. It reminds me of the time Alan Greenspan finally admitted to the US Congress that his long-held adopted worldview was patently wrong.

Video: CSPAN: Oversight and Government Reform Committee Chairman, Rep. Henry Waxman and Former Fed Chairman Alan Greenspan Testimony

WAXMAN: “You found a flaw…”

GREENSPAN: “In the reality—more in the model—that I perceived is the critical functioning structure that defines how the world works, so to speak.”

WAXMAN: “In other words, you found that your your view of the world—your ideology—was not right. It was not what it had it…”

GREENSPAN: “Precisely. No, I… That’s precisely the reason I was shocked because I have been going for 40 years or more with very considerable evidence that it was working exceptionally well.”

To paraphrase musically

Video: Social Distortion, I Was Wrong

Incidental Racism

I am a racist. Well, to the extent that there is only one extant human race but some choose to construct races out of ethnicities, skin colour, and other allele expressions, I am a racist. It’s difficult to escape the distinction that the perpetrators and targets or victims of these fabricated races.

The haters need to create a target group to feel superior over. The do-gooders need to be able to identify groups who have been harmed or historically underserved. Of course, there is a right way and then there’s this wrong way. In a manner of speaking, it’s an easier effort to broad-brush people into race categories. No mind that they have no basis in biology or in science more broadly. These people have issues with science, mainly because they don’t feel fully included in their designation as soft scient and social science. They get pretty defensive when they get called out as pseudoscience, but if the shoe fits. Playing these race games only underscores the pseudoscience charge.

All of this said—or by this tepid definition—, I am a racist. Here’s why.

I am a racist

When I see a person from a designated group, I consciously reflect: that’s a human who’s been identified as an other—sort of like an endangered species, they need to be protected. Sure they can protect themselves, but they need assistance. Besides, they deserve extra attention because of so many centuries of not only neglect but of malice. Perhaps not that person in particular, but since we’re broad-brushing.

Where my racism comes into play is that I’ll smile and nod; I’ll engage in phatic exchange; I’ll hold a door; I’ll recognise them as a person—as a human; I’ll feel a slight boost of empathy and compassion. I’ll see this person as different, whereas without this constructed designation, I’d only see another person. But I’ve been instructed to see them as different.

Growing up around Boston in the 1970s, a time of desegregation and forced bussing, my best friend was a negro. That’s how we labelled blacks or African-Americans or whatever the latest label is. He was very aware of his colour. We’d joke about it as kids tend to do. He was coloured. I was a cracker. To us, his colour (or race, if you prefer) meant nothing to us.

My family were racist, though they’d deny it. To them, Lenny, my friend, wasn’t an individual. He was a part of that larger race construct. Sure, he was an individual, too. He was my friend who played baseball with me and shot hoops in the driveway. But to me as a child, race didn’t yet exist. I hadn’t yet been indoctrinated into the race nonsense. Lenny may have experienced things differently.

Don’t get me wrong, looking back, Lenny did conform to racial stereotypes. His dad was an absent parent, an alcoholic shipworker, who spent more time at the shipyard and in bars. I barely even saw him. His mum was a large woman, who was very nice to me but was frustrated with her lot in life and the lack of emotional support from her husband.

Lenny was the youngest of three brothers, but he had a younger sister, Karen. His brothers were high school basketball stars, as it were, in a suburb. Tookey was the oldest and tallest. His given name was Raymond, but only his parents called him Ray. Steve* was also a football star, who went on to play at Boston University during the Doug Flutie years.

It wasn’t until I joined the military that I learned about race. This was mainly about the people of colour who had joined the military owning to economic necessity and the promise of a better life. This outlook was not unique to what we now refer to as BIPOC. The majority of enlisted personnel were victims of the system they at least tacitly believed in. If I were to be so bold, I’d say there were two flavours, the bitter and the hopeful. I won’t elaborate further.

Eventually, I moved to Los Angeles and was steeped in Hispanic/Latino culture—primarily from Mexico and Central America. Again, I was an observer. I participated with people connected to this culture. I don’t particularly abide by any culture. I don’t view it as important, but this also means that I have no culture to defend either. Maybe that’s a significant difference. If I’ve got no cultural ego to defend, then I am not threatened by other cultures that I might feel as encroaching.

Don’t get me wrong. Whilst I tolerate cultural expression and say ‘to each their own‘, I do find traditional clothing and rituals to be silly or quaint. But so do I find some of this silly in what would be said to be my cultural heritage, whether ethnically to Norway or nationally to the United States. I’ll spare the commentary.

I picked up enough conversational Spanish to get by—mostly phatic speech and politesse—, so if I am interacting with a Spanish speaker, I will use what words I know: gracias, de nada, compromiso, desculpa, por favor, and even pendejo doesn’t go to waste. I’ve also been known to utter merci, danke, spasibo, xièxiè nǐ, or domo arrigato (mister roboto, cuz let’s be honest here).

This is my racism or my sensitivity to culture. To be honest—and why not be honest, am I right?—, this has not always been without controversy. Arbitrarily, I might spam gracias, merci, or domo to a whitebread American. In most instances, they’ll nod and acknowledge the intent and accept it or respond with no problem, you’re welcome, or even de nada or de rien. I’ve even gotten a German bitte in response to a domo, so I suppose I am not alone.

I think it’s safe to say that most Americans know what grazie or merci mean. Perhaps not domo. In one encounter, I said domo to a non-Japanese Asian and was immediately derided with an I’m not Japanese. From her perspective, she may have felt that she had been homogenised into being Asian and she wanted to be identified as whatever her heritage was. She never shared this information with me. Perhaps she was Korean or Cambodian, Vietnamese or Laotian, Chinese or whatever. But she did communicate that she wasn’t Japanese. She might have been under the impression that from my perspective, I saw that all Asians look alike.

From my perspective, I could have as alternatively exchanged a merci. This would not have likely triggered the same emotional response—I’m not French. On the one hand, I felt bad for triggering her—despite that not having been my intent. On the other hand, I didn’t feel I needed to engage her free-floating rage. So I’m a racist.

In my own defence, studies show that people are more able to discern people within their own ethnicity. I’ve shared this story before. When I lived in Tokyo, I was dating a woman whose dad was Japanese and her mum was Chinese. I had met her once, and I was to meet her at a train station. I’d be lying if I told you I had no trepidation about not being able to recognise her in a crowd. My, perhaps narcissistic, consolation was that she’d recognise me being taller and ‘Caucasian’. I can’t really say ‘whiter’ because although I was brought up to identify Asians as yellow (and Indigenous Americans as red), most Japanese were a lighter shade of pale than I (or most so-called ‘white’ Americans) were. I’ve always been suspicious of these colour attributes, but I won’t go even further down this rabbit hole.

In the end, I see colour. I see the history.

In the end, I see colour. I see the history. Even though my family didn’t even move to the United States until World War II, somewhat exempting me from culpability, I still recognise the injustice that still prevails. With empathy, I want things to be better—to be more inclusive—, but cultural homogenisation is not the approach I support. I support tolerance.

If I feel that a certain costume is silly, so be it. I don’t have to wear it. When I was growing up in the 1970s, I felt that my own clothing options were silly—polyester and bellbottoms? No thank you. This is just a preference thing. I don’t like to wear headcovers—hats or caps. Do I care if you wear a headcover? No. Might I think you look silly? Sometimes. Do you want to know what else I think looks silly? Beards? What’s even worse? Moustaches—or as I am more apt to call them, pornstaches. Am I going to judge you are being less of a person because of any of these? No. I could go on and on about my reaction to certain accoutrements, but I’ll let you in on a secret: I have worked and interacted with people who prefer to present themselves in these ways, and these people have risen to the occasion and disappointed in the same ratio as people who dressed like me or looked more like me, so clearly it’s not a factor.

In summary—and despite the fact that there is only one human race—, I admit to being a racist. I do recognise that negative and positive stereotypes exist, as well as I know that these are vague generalisations. I know white people who can dance and Asians who suck at maths. I know Mexicans who aren’t gardeners and Italians who couldn’t cook to save their lives. I even know black people who can swim—but not my friend Lenny; he can’t swim. Sometimes stereotypes happen to encapture a person.


* As I was writing this, I decided to perform a Google search for Lenny. We lost contact decades ago because he adopted Jehova’s Witness religious beliefs that didn’t allow him to socialise with persons outside of his religion, so we parted ways. But I did locate Steve. I reached out to Steve on LinkedIn. Unless I’m mistaken, we probably haven’t communicated with each other since 1978—that’s 44 years— when he went off to college. I always admired Steve, the way we sometimes admire our big brothers. Steve was Lenny’s big brother, and Lenny looked up to both of his big brothers.

Steve responded on LinkedIn. We exchanged best wishes. Maybe one day I’ll ask him about his experience with race. It doesn’t seem to be a topic one can engage in because of the lack of shared perspective and the hot button triggers just waiting to be tripped.

Checkmate Stalemate

Capitalism and apathy in the United States are leading factors in driving homelessness. Employing Capitalism and apathy is somewhat redundant as a major component of Capitalism is apathy and creating otherness—us and them; haves and have nots. People reaching retirement age—Boomers in the parlance—are finding themselves homeless—or as the sage, George Carlin reminds us, houseless.

An article titled America’s homeless ranks graying as more retire on streets was posted elsewhere with a comment, If they voted for Reagan, fuck ’em!

If they voted for Reagan, fuck ’em!

Facebook Poster

The feeling behind this sentiment is that this cohort did this to themselves. They shot themselves in the foot—or the face, as the case might be. They bought into the Darwinist mythos and envisaged themselves as coming out on top—except they didn’t and the music stopped and someone else had all the chairs. In fact, a few people had many more chairs than a person could ever need, leaving more people out of the game than strictly necessary. Illusory superiority is a cognitive fallacy that keeps things like Capitalism alive. And cognitive dissonance masquing mechanisms assuage the delta between perception and reality. And like lottery players, they convince themselves that one day their ship will come in. Yet at some point during the backside of midlife—however one defines that—, comes the foreboding that this is probably not in the cards. You’d gone all in and there was no payoff.

Whilst viscerally, I agree with the sentiment—as I sometimes feel schadenfreude for the people who vote for any major party candidates in election after election and are surprised that their candidate doesn’t move the needle because of [insert excuses here]. When the other party wins, nothing material happens because they don’t understand or don’t have it right. When their party wins and nothing material happens it’s because of entrenched opposition—perhaps, rather, controlled opposition.

Controlled Opposition

But what’s entrenched is not the other party. As I’ve noted before, there is no other party. There are no material choices. I don’t believe the image below is to scale because it makes it appear that they are less alike than they actually are. The image illustrates how the Democratic and Republican parties share the same foundation. I am fairly certain one could swap our Democrats and Republicans for Labour and Conservative, but I won’t speak out of school.

Twin Peaks

Almost nothing anyone can do in the near term can have any effect. In the long run, any real threat will be eliminated, neutralised, or assimilated. They may even allow an independent voice remain, but that is only for the sake of performance. It’s more like improv than scripted, but the impact will be negligible, in the manner of throwing a pillow at an aircraft carrier—even a firm foam pillow.

The most obvious connexion is that both parties—in practice all participating factions—are constitutionalists. Interestingly enough, my spellchecker autocorrected ‘institutionalist’ as ‘constitutionalist’, and that’s another commonality. As for foreign policy, the two are virtually indistinguishable. On domestic affairs, aside from vapid rhetorical and stylistic differences that might amount to some inconsequential veneer of a different tint, but their biggest differences above the water are hot-button items that spawn more words than action—especially from the Democrats.

In the US, there’s a notion of two Santa Clauses. Ostensibly, Republicans run roughshod and spend like drunken sailors when they are in power, but when Democrats are in power, Republican messaging accuses timid Democrats—and let’s be honest here; that’s most of them—of being free-spending liberals. Both parties are unrepentant spendaholics. The only difference is which people get the leftovers. I say ‘leftovers’, because their sponsors are first on queue to get paid.

The meter’s about to run out, so I’ll end my rant here. This is just one of two topics I wanted to get off of my chest. The other relates to racism—and otherness more generally, but that will have to wait for another day.

Superinstitutional Heros

I’ve never been a comic book guy or into heroes or superheroes. In fact, I have always had a thing for the underdog. This article points out The Batman’s Privilege Problem. I’ve skimmed a few comic books and graphic novels, and I’ve seen a few movies, but I am not really steeped in this space to speak to the nuance—and there is probably a difference between comics and graphic novels, but like I said: not inters. I just don’t identify with most of it. Not the violence. Not the Truth, Justice, and the American way of legacy Superman. But I do sense a privilege problem. Defenders of the status quo. I wonder if comic book aficionados tend to be more politically Conservative.

A quick Google search, and I’m mostly correct. Evidently, Marvel authors trend toward the Right. This article ranks some figures Conservative, Centrist, and Left, although the Left feel more Liberal than Left, and they are all constitutionalists. Apparently, X-Men were born of the Civil Rights movement in America in the 1960s. Still not my bag. Where are the Anarchists? At this rate, I’d settle for a Marxist.

One last mention: this piece points out that even where there are prominent social justice issues raised in one or another comic, the subtext (or overarching meta) is Conservative. This likely creates tension in a manner of speaking, but it creates dissonance for me.

I don’t have much more to add, but the article caught my fancy. It resonated for me, and having not posted for a while, I figured what the hell.

Your Morals – Part 3 of 3

Continuing my responses to Johnathan Haidt’s Morality survey…

25. I believe the strength of a sports team comes from the loyalty of its members to each other

Who TF cares about a sports team or where their loyalty comes from, whatever that even means. And the strength of what exactly? Players move from team to team with ease, and they are obliged to win in order to advance their own interests and personal glory. Weaker players can coattail by association to their team or their league.

26. I think children should be taught to be loyal to their country

Smh. No. I think that countries should be abolished. Children should be taught how arbitrary countries are and how they divide more than they unite.

27. In a fair society, those who work hard should live with higher standards of living

Weasel words—fair, hard, work, higher, and living standards. Perhaps the answer can be found in the definitions, like divining with tea leaves.

Hard Work & Enterprise

28. I believe that everyone should be given the same quantity of resources in life

What resources? A family with no children doesn’t need children’s shoes and clothing. A vegan doesn’t need a side of beef. What is this asking?

29. The world would be a better place if everyone made the same amount of money

I agree. And the amount should be zero. Didn’t I already answer this one?

30. I believe it would be ideal if everyone in society wound up with roughly the same amount of money

What is this obsession with money? I guess this is a reflection on Harvard. Get over it.

31. People should try to use natural medicines rather than chemically identical human-made ones

What? Sure. Maybe. I suppose if they are identical. Are they cheaper or free? Are they dosage- and quality-controlled? What is the function of the infinitive try to?

32. I believe chastity is an important virtue

Not more virtue. Make it stop. Chastity is defined as the state or practice of refraining from extramarital, or especially from all, sexual intercourse. This would be important why? And how would it be a virtue by any measure?

33. I think obedience to parents is an important virtue

Just why?

34. I admire people who keep their virginity until marriage

How would I know? Why would I admire them? I understand the traditional and statutory function of marriage, but this anachronistic chattel arrangement doesn’t need to exist.

35. Everyone should defend their country, if called upon

Perhaps we should abolish countries and property. What are the defending—their unique way of life? Their awesome achievements or prospects thereof? The dirt and natural resources? The buildings? Some mythos? Just no. If politicos want to fight for imaginary boundaries, let them fight it out in an old school cage match.

36. If I found out that an acquaintance had an unusual but harmless sexual fetish I would feel uneasy about them

Define harmless. Does this fetish involve me? If not, I don’t care. Might I roll my eyes? Perhaps. Might I laugh? Sure.

Summary

Having commented in some form or fashion on each of these questions, I can remain unmoral. Morality is an exercise in mental masturbation and power. As should be obvious by now, morality presumes that one subscribes to some underlying and supposed metanarratives.

In the end, reflecting upon other sources, a certain sense of what might be considered to be a moral compass may be present in infants and children, but these can be (and are) manipulated through education, books, entertainment from TV and movies to sports to civic instruction and all sorts of propaganda. So, the point that wee folk have propensities for certain behaviours is all well and good, but this feels an awful like confirmation bias in full view. Of course, it might be considered to be immoral to raise classless, less judgmental children especially if they make choices different to the leaders.

Equality. Equity. Egality.

I can’t count how many times I’ve seen takes on this equality versus equity meme. One appeared on by LinkedIn feed this morning and I wanted to comment. I thought I’d have posted on this before and wanted to link to it. If I did, I couldn’t find it, so here’s a fresh accounting. I searched Google for the original image and cobbled together my own versions, if only for visual continuity.

 L’homme est né libre, et partout il est dans les fers.

Jean-Jacques Rousseau
Social Equality vs. Equity Meme

The meme renders something like this:

There are two frames being compared—equality and equity. In both, we see three people trying to view an event, but a barrier obstructs their view. The people are of different heights—tall, medium, and short—, metaphorically representing some intitial social status.

In one we see a representation of equality. In the spirit of equality, each person has one crate upon which to stand. This represents equality of condition. Each person is ensured to start the game on equal social footing. At a glance, it’s easy to discern that this intervention allows two of the people to see the event but leaves one of the three at a disadvantage and unable to view.

In the other, we see a representation of equity. In this frame, we see the same three people and a redistribution of the three crates. Equity is more in tune with equality of opportunity if not of outcomes. The taller person who had been standing on a crate had no need for it as he was tall enough to see over the barrier without it. The mid-size person, who could see the event with the crate but not without it, retained the crate. The shortest person was given the crate from the tallest person, now standing on a stack of two. The result is that each of the three people can now view the event unimpeded.

This comparison is such a nice conversation starter. It’s a hot button topic for some—and I’ll get to that presently. For me, it illustrates the concept of framing. There are several things left out of frame—at least one literally. In this meme, we are given a binary frame, but we can pull the shot back and there’s a third option: egality. This term has fallen out of favour in English, but the French retain it—égalité. In this frame, there is no need for crates, and the plank barrier is replaced by a chain-link fence.

Social Equality

Yet there’s the matter of metanarrative device. Why should there be any barrier? Why focus on these three in the foreground? Do the seated people represent the haves and those standing represent the have-nots? Might we interpret this as bourgeois versus proletariat with the focus on the struggle between the prols distracting from the broader issue? —being further distracted by the circus event? Have we lost the forest for the trees?

As it happens, people along the way have inserted their own social commentary through like-memes. I’ve similarly reconstructed these.

Societal Common Ground

In the beginning there are no crates. They are simply a device. At the start, only the tallest person can see over the barrier. At some point three crates appear ex nihilo and each person obtains one as depicted in the equality of condition frame, which leaves one of our participants better off and the other in no different of a social status, though a bit off the ground in the event of flash flooding. Small wins.

Past Burdens and Generational Wealth Transfer

Some shared the opinion that at least we all start on common ground, and yet others—likely Left- or Liberal-leaning—propose that some people start in a hole. Others might have noted that whilst some start out in a hole others start out with inherited boxes—or houses or networks—showcasing the transfer of generational wealth . Another might be able to view if there was a crate available. Given the negative starting place, the third would likely require three boxes to be on par to view, so even a redistribution of the three boxes would be insufficient.

For my first diversion, I’d like to spend a few moments defending a common response for the Right and Libertarians. Firstly, no one who supports this level-setting is suggesting that the advantaged be put into a hole like the disadvantaged. Nor is anyone asking for The Prince and the Pauper treatment where they trade places. This is a silly attempt at a strawman attack. Secondly, in a similar vein, no one is asking for the best off to relinquish everything and now be unable to see whilst the meek inherit the earth. As if that could ever happen.

Some people were overly optimistic—presumably representing the ‘if some is good, more must be better’ contingent. Why don’t we give everyone two boxes? Aside from the fact that only three are necessary for everyone to view the event, there was no mention where the original three crates came from let alone these additional three. I suppose they might have fashioned them from the fence. Who knows? But this leads us into contributions from the advocates of Capitalism.

Capitalism: Libertarian Vantage

Let’s chalk this up to the Right can’t meme syndrome. To this cohort, Capitalism is the solution. In fact, there will be more crates than one could possibly use. A rising tide rises all boats—and crates. None are left behind. In fact, this is what Capitalism is known for. Of course, this suffers from several cognitive biases: survivorship, selection and availability. But who’s really counting?

For this less fond of Capitalism, this illustrates excess and waste. We needed three crates, yet we produce over thirty. Moreover, these less-fond likely also notice a capital distribution challenge with Capitalism.

Capitalism: Democratic Vantage

The prevailing view by one cohort is that some of the excess crates ‘owned’ by the tallest person should be redistributed whilst the polar perspective holds that this person ‘earned’ those crates and is entitles to keep them. And why can’t that woman just hold her child so he can see? Don’t get me started.

Capitalism for Sale

You really do have to love Capitalists. The solution is always ‘you just have to pay for it. Duh’. Without going too far off track, many of these people—likely vastly most of them—can’t afford what they want, yet they stand by this mechanism.

Socialism Kills

Some people who despise Socialism have a rather macabre perspective on how socialism operates. To them, equality can only be acheived via some Harrison Bergeron mechanism—primarily because they choose not to distinguish between social and physical equality. And maybe they are simply sadistic and enjoy watching people suffer.

My personal favourite is the one for liberation.

Liberation is Liberating

We don’t need no fences. No barriers. No boundaries. Sit on the boxes. Fill them with food for the hungry.

But in the end, if all you are fighting for is free access to cricket matches and other circus events, you aren’t really liberated anyway. You are the slave that Rousseau wrote about, ‘Man is born free but everywhere is in chains’.


Disclaimer: For the record, I have been using the term, Capitalism idiomatically equivalent to a market economy because Americans just don’t want to separate them. I think they feel that if they can pretend they are the same, that criticising Capitalism would be tantamount to criticising market economics. This is wrong on so many levels, but, at least in North America, the terms are inextricable. The fact that Capitalism is a means of production, and the other is a distribution mechanism, people—from syndicalists and worker coöperatives to Mercantilists, tradesmen, and craft-workers—could choose to distribute goods and services through a market system without consequence. It’s not even worth expending a breath. Even English dictionaries have given up and conflated the concepts. Economic textbooks are the last bastion of academic sanity.

Gender Constructs

I’ve been following Philosophy Tube since Abigail was Ollie. Always top-notch material. Their content has gotten longer over time, so I’ve found myself skipping over in favour of shorter presentations. I am so glad to have decided to watch this one.

As anyone who follows me knows, I am a big advocate of social construct theory, yet I learned so much in this vid, which is proper well-cited AF. Lot’s of new content to add to my backlog, so I’ve got more than enough reading material for my next few incarnations at least.

The biggest takeaway for me is the notion that not only is gender a social construct, but so is sex itself. Previously, I have defended the sex-gender distinction, but in fact, scientific taxonomies are still social constructs—only in the scientific community rather than the greater community at large.

Abigail’s platypus drives home the point. Not that it’s some big reveal. Another less poignient analogy is fruit and vegetable classification. Tomatoes are fruits. Mellons—watermellons, pumpkins, and so on—are fruits. Say it ain’t so.

Give it a viewing and like or comment here and/or there.

The Bell Curve

Many racists, closeted and otherwise, cite The Bell Curve as proof that blacks are dumber than white people. Published in 1994, it’s controversial and bollocks. The first problem is with the notion of IQ testing itself, and then there’s the construction of the tests and relevance to aptitude. Anyone who’s read more than a handful of my posts know that I have long labelled the entire discipline of psychology a pseudoscience, so it would come as no surprise that a product of psychology is principally pseudoscience, too.

Nassim Nicholas Taleb, author of The Black Swan: The impact of the Highly Improbable and Anti-Fragile: Things that Gain from Fragility, among other publications, Nassim is working on adding to his Incerto collection. At least a portion of the work focuses on the notion that IQ is largely a pseudoscientific swindle. Reviewing the material, it’s almost effortless to draw parallels to Foucault’s Mental Illness and Psychology, or even more so, sections from Madness and Civilization: A History of Insanity in the Age of Reason.

I’ve already moving on to new topics, so my parting point is that ordinary people find interpreting statistics to be an almost insurmountable challenge. Mark Twain recognised this in his quip, lies, damn lies, and statistics.

lies, damn lies, and statistics

Mark Twain

The problem is many professionals don’t understand statistics—even those whose function requires it. I was a professional statistician decades ago, so I have a certain fondness for it. I was even working on another post on the subject of the Simpson’s Paradox, but not quite yet—though it’s been weeks in the works. I am thinking about a post related to René Girard’s conflict theory as a lens and framework to understand the ‘insurrection’ at the US Capitol. I also want to react to the notion of metamodernism as a reaction to the conflict between modernism and postmodernism.

So little time. Please stand by.

Diversity Frame

One if the biggest foci of postmodern philosophy is the metanarrative. Employment diversity is a place that the metanarratives go unquestioned by most. The most predominant aspect is the frame. Don’t accept it.

Inside this frame, some uncritically adopted narratives are as follows:

  • Work is good
  • Work builds character (proportionately to the effort exerted)
  • Work defines your value or worth as a human
  • Work signifies your place in society
  • Work is its own reward (except for monetary payment and recognition)
  • Value is defined by monetary achievement
  • Worth is defined by your place in an enterprise

And so on…

In this HBR article*, the frame has been established as a corporation and the diversity within this context. What this say by omission is that money and power is the measure of a meaningful existence. If only women were afforded a seat at this table—proportional to their population in society—, things will be even.

Women should start their own successful companies. Women should rise to the top of existing companies. Especially if they buy into the aforementioned narratives. Many women and men buy into this story lock, stock, and barrel (whatever that means), but only is you accept this as a frame is this relevant.

It’s easy to imagine a world where money is unnecessary, where labouring is unnecessary.

It’s easy to imagine a world where money is unnecessary, where labouring is unnecessary. Some have imagined a world without work, where people could instead pursue artistic endeavours, but this is just adopting a different set of narratives—like the person who exchanges drugs or alcohol for Jesus or some such. Out of the frying pan into the fire. This is the lie.

Interestingly, the HBR article makes these points:

  1. Quantify gender equity in terms of economic gains for the company.
  2. Hold leaders accountable for change by tying DEI metrics to performance reviews.
  3. Offer development opportunities to increase gender intelligence, empathy, and self-efficacy.
  4. Pull back the curtain on misperceived social norms.
  5. Establish cross-gender professional relationships.
  6. Frame, focus, and integrate interventions into core business outcomes and mission.

Notice that each of these operates from the perspective of the company. Granted, this is HBR, where the B is for Business, but still. Here’s the low down.

  1. Gender equity will at some point increase your bottom line.
  2. Create diversity metrics (and incentives) and tie them to performance review—presumably tied to the economic performance expected in bullet 1.
  3. Offer diversity training—notwithstanding the body of evidence and long history that diversity programmes are not only ineffective but sow seeds of discontent.
  4. Educate your executives and staff to the misconceptions—so long as you don’t question the deeper metanarratives.
  5. Essentially, the ask here is to establish male-female protégé-mentor relationships. Of course, this could be expanded to break binary gender stereotypes, too.
  6. Back to business, frame the frame. But to tell the truth, I don’t even know how to interpret and summarise the provided example. It seems this is an admixture of points 1 and 2, given metrics should ladder up to stated objectives and outcomes.

asking for this equity in diversity is a short-term fix

In any case, asking for this equity in diversity is a short-term fix, but it’s unimaginative and buys into the worldview of the patriarchy. There is no reason to accept this prima facie. As with the notion of Democracy, I’d be willing to argue that the system itself is the problem and that any tinkering within the system is limited by the system itself.


* Apologies in advance if HBR has a paywall. Typically, the first 3 articles are free, but if you are like me that exhausts on day one.