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    [ID] => 1454
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    [post_date] => 2019-11-08 22:30:16
    [post_date_gmt] => 2019-11-08 22:30:16
    [post_content] => 

(CC BY 2.0)

The claim that social media is a neutral platform for the amplification of free speech does not hold up to scrutiny.  Does it matter that Mark Zuckerberg dines with far-right politicians and activists, or that he genuinely seems to believe their websites are trustworthy fact-checkers? Does it matter that Jack Dorsey personally overrules Twitter bans on white supremacists but allows Donald Trump to ignore the acceptable use rules that the rest of us must obey? Yes and no. Yes, it matters because the political preferences and blind spots of social media C.E.O.s influence their businesses. And no, because leaders’ opinions matter less than how right-favoring ideas, incentives and ways of organizing are baked into social media’s business models in ways those executives don’t even seem fully aware of. We know that Facebook’s Washington D.C. lobby-shop and electoral integrity work is dominated by Republican party operatives and members, and we know Twitter prefers to give Nazi sympathizers a blue check mark rather than the boot. Google funds climate change deniers and YouTube is a right-wing radicalization engine. There is no shortage of evidence that America’s West Coast tech unicorns qualify as liberal only on a narrow range of identity issues. They’ll stand up for LGBTQ rights, but they’ll come down hard on any union activism among their own employees. Less obvious is the fact that social media itself is structurally right-wing. Not because its CEOs are tech-bro libertarians or even because of their suspiciously agile pivot to Trump, but because social media affords advantages to the ideas, feelings and organizing principles of the hard-right. Oh, and also because of the money.

Structure

First, some heavy lifting. Social media as we currently organize it is trivially easy to weaponize in ways that favour autocracy and damage democracy. Political scientist Henry Farrell* and information security expert Bruce Schneier recently explained why democracies are so easily harmed by disinformation attacks while autocracies are actually strengthened by them. It’s because democracies and autocracies rely on people having two different kinds of shared knowledge; and social media disinformation disrupts one and favours the other. In an autocracy, you know who’s in charge and what they want, but you’re not sure who the different political movers in society are, how much power they have and who you could form a coalition with. Certainly, political conflict occurs in societies that are dominated by the power vertical, but mostly off-stage or in ways only insiders can interpret. That’s why we still use the term ‘Kremlinology’ to describe the study of subtle public signs of largely secret power struggles. In an autocracy, shared knowledge about other people’s political views is low. This makes it risky and difficult to organize an opposition. In 2010, democracy activists in Tunisia had very little idea how many other people felt the same and were prepared to rise up against the regime until Mohamed Bouazizi, that fateful vegetable seller, set himself on fire and triggered the entire Arab Spring. Social media did help those protests to go viral — though its role has been exaggerated — but autocratic rulers learned quickly how to turn social media against citizens. The main tactic autocrats use is "flooding," sending huge numbers of often contradictory political messages via automated social media accounts to drown out discourse and make it impossible to figure out who’s friend, who’s foe, or who’s even a human. The Chinese government strategically uses social media flooding both as a censorship tool — "who knows what’s really true?" —  and to distract and divide people, weakening them as a political force. Autocracies are strengthened by divisions that prevent people coming together as a political force. The tactics autocrats use at home can quickly become part of their strategy abroad. Russia is known to have used flooding to undermine shared belief in the validity of electoral politics in Ukraine and also in the U.S., U.K., France, and Germany. Social media makes flooding cheap and successful because increasing the quantity of noise degrades the quality of discourse. It might even make it impossible to sustain. When a tactic becomes a strategy, things can change, sometimes very quickly. An aside: I recently heard a well-connected U.K. conservative saying something I’ve heard from at least a dozen people in powerful positions: "Social media doesn’t do anything new. It just lets people express themselves, for good and for ill." Wrong. Different technologies — embedded in different business models — have different affordances. They encourage certain kinds of behavior, ways to make money and means to concentrate power. Those who benefit from these affordances seem to be almost unaware of the advantages thus bestowed, as though they’re used to playing the game of life on "easy." The same person later regretfully confided that yes, it was dreadful their own party was going to fight an election campaign that would pit parliament against "the people," but no, there was nothing to be done about it. Nothing at all. Farrell and Schneier’s article explains that democracy is so vulnerable because flooding destroys precisely the kind of information democracy depends on. In a stable democracy we disagree about who should be in charge, but we share — and depend on — common knowledge about who the political actors are, how much support they have and how we can form coalitions. That shared knowledge allows us to have a functioning political opposition. We also share the knowledge that our electoral systems are basically fair, that outcomes approximate what enough people really feel, and that if we lose this year’s election we still have a good chance of winning the next one. If that knowledge goes away, then the institutions that depend on it can, too. All very interesting, you might say, but this shows that social media helps autocrats, and autocracy can be of the left, too, at least in its self-justifying propaganda. What is peculiar to how social media helps right-wing autocracy? Social media is structurally disposed to weaken our real-life horizontal ties with one other, to poison our ability even to imagine a social contract, to disrupt our drive to discover shared interests and shape them into collective political action. Social media is great for democracy only if you think democracy is a an exercise in ticking all the boxes for crowning a strongman. I say social media is inherently right-wing because it is structurally predisposed to making social democracy impossible. Social democracy depends on the ability to form rolling coalitions of different groups around broadly shared goals. If I’m the middle-class parent of a disabled child, I can make common cause with an unemployed miner hundreds of miles away. We both want the state to be a social safety net for when life throws us a curveball. We don’t want all the same things, but we agree on enough to vote for or even belong to the same political party. And it’s not purely transactional. In our kinder moments, we feel solidarity, even though we are in different places and belong to different social classes. But what happens if I start seeing that ex-miner as an enemy, and vice versa? If our tribal identities have become so narrow and hardened that we no longer feel we’re on the same side? Hell, that we no longer even live the same world? If the broad-based coalitions that built social democracy can no longer recognize each other as allies, then it’s devil take the hindmost in a world of an unchecked and punitive state. Goodbye fraternity, hello Koch brothers. Social media is the ideal medium and amplifier for the actively divisive and zero-sum politics of the hard, populist right. It disadvantages any politics based on compromise, on solidarity, on a forgivingly broad concept of who ‘the people’ are. Social media’s methods structurally favour Duterte, Trump, Orban et al the way tennis disinterestedly favours athletes with long arms.

Methods

Facebook and Google act as advertising consolidators, collecting vast amounts of personal data on users and renting that data and access to their users to advertisers. So the more you use their services, the more data they can gather and ads they can sell. This is called adtech, and it is social media’s chosen business model.  The official version regarding the unique selling point (USP) of adtech is that social media firms can target ads to us more closely because they know so much about us. The private, and more accurate, USP to advertisers is that they have finely segmented the markets we inhabit in order to identify the tiniest possible groups for advertisers to target. The key to adtech is market segmentation— i.e., breaking people down into ever smaller groups to sell things to. We sell things to people by convincing them of the importance and uniqueness of their group. What sells is making people feel they are different, special and even superior. They deserve things most others don’t. In society at large we call this "fomenting division." Social media, the pill we swallow to ingest adtech, is based on creating and exploiting social division. So too, it turns out, is the right-wing project whose goal and working methods are to create in-groups and out-groups for an ever-smaller number of people who count as ‘people’. Social media’s business model is to make us feel more divided than ever, and monetize the finest of distinctions we can be made to feel.

Feelings

And what keeps us clicking? Strong emotions like fear, anger and even hate. By now, most of us know that YouTube and others drive "engagement" by presenting the most emotive content, with most of us barely three clicks away from politically extremist content. Social media divides us ever more finely, all the better to market our profiles to its real customers, the advertisers, and then it makes us internalize distinction and divisions by force-feeding us hateful clickbait. Xenophobia and conspiratorial distrust create clicks. These are the signature emotions of the far right. It's anger with no purpose except to be monetized. Clickability almost always leads to the dark side. The political radicalization that helps make social media so wildly profitable is almost exclusively to the right. As well as fomenting division and making political solidarity harder to evoke, the dark emotional palette social media spatters everywhere has a deeper effect on what we think politics is actually for. Firehosing is a technique used by disinformation merchants to pump out a stream of often contradictory lies. No one has the time, energy or resources to dispute each lie, and airing out lies to debunk them can make even more people believe them. This method is used by anti-vaxxers, far-right media sites and state-sponsored disinformation campaigns. Firehosing floods what used to be a conversation with wacky grimdark lies that cumulatively insist that nothing really works, everyone is on the make and no organization or authority can be trusted. It implies that nothing we do to collectively improve the state of the world can work, because someone, somewhere is gaming the system and that someone is probably brown or female or educated. Firehosing helps explain why people who think the government should slash taxes and drop environmental regulations also think it should kidnap immigrants’ children and micro-manage women’s uteruses. The world of the firehose is one in which reality is not true and almost everyone is bad. In this world, the only useful way to use state power is to punish, to coerce, and to hurt. It reinforces a world where states can do no positive good because it will be taken advantage of — someone, somewhere is getting stuff for free that you have to pay for. If the only effective state power is violence, the only role of politics is to decide who to target. This isn’t an intentional effect of the medium, but it is a real world consequence of the quality and sheer volume of the messages it transmits. Social media is rightwing because its amplified nihilism makes far-right misanthropy sound like a fundamental truth and ushers its dream into being; a world where the state exists only to punish outsiders and throttle the poor, not to rebalance wild excesses of inequality.

Organizing

But if social media companies are making money from advertisers, and advertisers – most of them aggregators – are making money from the companies whose ads they place, who is making money from the emotive content that keeps people clicking? Who is paying to feed the beast? All those videos, images and stories that trigger and sustain the outrage cycle aren’t going to just make themselves. New York Times columnist Charlie Warzel asked whether the Democrats can compete with Trump’s Twitter feed and concluded that “one of the few ways to power right now is to never, ever stop making content."
A Photoshopped image of a dog getting the Medal of Honor. Sharpiegate. A Fourth of July military parade. They’re all attention spectacles.
To "win" social media you must spew out content optimized for virality. Individuals can only do so much. Volunteer organizations don’t have the time and are too busy firefighting (and, let’s be honest, infighting). The organizations manning the firehose are top-heavy political outfits with strong message control – typically the preserve of the hierarchical right — and astro-turf fronts pretending to be grassroots organizations. Yes, there is an ecosystem of ad aggregators and content amplifiers. But the optimal organizational form to create firehose content at scale isn’t the pyramid of large and unwieldy membership organizations so beloved of the left, but a thorn — rigid, narrow and sharpened to a point — all the better to sink deep into the flesh of the body politic. Social media lets small, well-funded organizations convert grey and dark money into attention. It makes big money’s ideas look like they’re backed by the masses. People on the left almost never have hundreds of millions of dollars sitting around waiting for a vast, anonymizing influence engine to convert money into power. People on the right do. Fake organizations are more effective than real ones. Sock puppets, amplification accounts and automatic reply-guys work 24/7, never disagree with the leader, get disillusioned or split into factions. Social media makes fake organizations look real, and real ones look like dinosaurs. Only on the right is there a sufficient concentration of capital with the means and motivation to exploit this.

Ideas

None of this can be unknown to those running the big social media companies. Their job is to understand what works on their websites in ways we outsiders can only guess at. Science writer James Gleick recently observed that “people on the left and people on the right BOTH understand that Facebook’s policy of allowing lies benefits the right.” Monetizing lies drives profit. How can anyone possibly defend that? In the US, free speech absolutism is a feature of the right. Liberals argue for laws banning hate speech and incitement, while conservatives and the far right insist freedom of expression is enshrined without condition in the U.S. constitution, even if that means people are hurt or sometimes die. This year, as the clamour has grown against Facebook’s damage to democracies around the world, the company has doubled down on its insistence that advertising is protected speech. Sheryl Sandberg, Facebook’s COO, has said: “We believe that ads are a big part of [freedom of expression]." Social media executives’ insistence that their companies are just neutral bystanders but that the most important value of all is free speech shows how closely aligned their interests now are to the right. Mark Zuckerberg doesn’t invite Tucker Carlson home to try and understand the alien mindset of America’s hard right, but because they share a common financial interest in protecting the peculiar political ecosystem of which Facebook is the apex predator. Social media companies share ideas with the right not because they are awkward fellow travellers but because they share fundamental interests. But just as my conservative acquaintance couldn’t admit, even to themselves, that social media’s affordances privilege the ideas and organizations from which they personally and politically benefit, so social media executives seem to believe their pursuit of self-interest is simply the acting out of self-evident philosophical imperatives like the absolute value of freedom of speech. But guess what? It doesn’t matter. It doesn’t matter whether Mark Zuckerberg holds his nose when he dines with the far right, if Jack Dorsey torments himself about open Nazis he keeps inviting back in, or if Susan Woijicki truly believes YouTube is a force for good. It is wholly irrelevant whether these individuals believe they are speaking in good faith or how deep any self-deception may go. Their interests are fully those of their companies, and their companies exist to make money. Their companies are once-in-a-century concentrations of capital whose only imperative is survival and growth. Capital doesn’t care if the boss still thinks he’s one of the good guys, if, in his heart of hearts, he’s truly not a racist but just happens to run a company that monetizes racism. Capital doesn’t care if he can’t sleep at night. Capital calls to capital everywhere. Social media empires are big business and history shows us that big business doesn’t have a problem with the far right. They want many of the same things; to act unfettered, to weaken horizontal social ties, to re-shape the world in their own twisted image. Social media driven by adtech will only, always serve capital, however many beanbags they have in the office. * Henry Farrell is the writer's brother. [post_title] => Social media's right wing bias is baked in to its business model [post_excerpt] => Social media lets small, well-funded organizations convert grey and dark money into attention. It makes big money’s ideas look like they’re backed by the masses.   [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => social-medias-right-wing-bias-is-baked-in-to-its-business-model [to_ping] => [pinged] => [post_modified] => 2026-08-06 23:21:02 [post_modified_gmt] => 2026-08-06 23:21:02 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1454 [menu_order] => 294 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

Social media’s right wing bias is baked in to its business model

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    [post_content] => Robert McNamara was a product of the so-called greatest generation, who believed in his place in the world. The boomers challenged him for lying about Vietnam and for his contribution to the military-industrial complex. And then the boomers voted for Trump. So who's making America great, again?

Did the twentieth century offer any poetry finer than a standardized test? Surely all those bubbled-in letters spell out something, but multiple choice itself is a love language. Plaintively, with each whirl of a No. 2 pencil, we plead that those letters will trace a path to the perfect score, to the perfect job, and to one perfect nation under God, indivisible as helmed by the Best and the Brightest — by intrepid men who bubbled impeccably. In his critically-acclaimed 2003 documentary, The Fog of War: Eleven Lessons from the Life of Robert S. McNamara, director Errol Morris interviews one such man who climbed the rungs of standardized testing into power. In his capacity as Secretary of Defense to Presidents John F. Kennedy and Lyndon B. Johnson, McNamara was a severely gifted number-cruncher who escalated American military involvement in the Vietnam War even as he knew that it was unwinnable — a fact that he denied repeatedly, until the publication of the Pentagon Papers proved he had known all along. The film was released just as the coalition invasions of Iraq and Afghanistan were descending into a Vietnam-like quagmire, making McNamara a timely interview subject. 



It seems doubly prophetic that the film was released in 2003. This was the same year Facebook launched — and the internet began its stranglehold on our public, private, and political lives. While McNamara never digitally ranked the university’s hottest women during his own time at Harvard, as Zuckerberg notoriously did, he did help integrate IBM into global warfare during his time as an analyst in the Pacific theater during WWII and while Secretary of Defense to Kennedy and Johnson during the Vietnam War. Today, the automated war machine is something more subtle, as Facebook allows bad actors — whether state leaders or individuals — to promote propaganda and lies, and even help throw a presidential election. 

Morris, a baby boomer, engages McNamara in a deeply disturbing conversation about what the latter's generation left Morris's to sift through. As a millennial, when I first saw the movie in 2003, I felt I was watching the good guy from the generation that brought us Woodstock go after the bad man who brought us napalm. Today, I cannot say I look at the baby boomers as a merry band of Robin Hood types who sought to rescue the nation from the military-industrial complex. The 16 years since the documentary have seen the rise of one particular baby boomer who is, in many ways, antithetical to both McNamara and Morris. On the one hand, Donald Trump is nothing like my childhood idealization of my parents’ generation, protesting war and burning bras. On the other, Trump is nothing like McNamara: he is the wily byproduct of outer-borough nepotism who defies all statistical analysis. Watching The Fog Of War in 2019 almost made me nostalgic for what I now realize was a sense of progress that I had in 2003. It made me wonder what I have learned as the lofty aspirations of the Great Society have degenerated into the bitter pandemonium of Making America Great Again. 

I offer — it seems appropriate — eleven lessons: 

The fog of institutional faith rolls in before the fog of war

A little background: during World War One, the U.S. Army administered IQ tests, which begat the S.A.T., which begat the need for rudimentary computers to analyze the results, which begat IBM government contracts, which begat a bureaucracy primed for battle by December, 1941. This automated war machine had previously been marketed to America as a political platform to better manage America — the New Deal. The IBM punch card led the charge into the theater of war; attendant propaganda shorthanded a push for achievement. Science education would win the Cold War! The best and the brightest would protect us from falling dominoes in Southeast Asia! A moonshot could redeem humanity! Before he conveyed this militarized optimism, McNamara tested his way from UC Berkeley to Harvard Business School to celebrated Army analyst in the Pacific Theater of World War Two, a mascot for the meritocracy. Why listen to a damn thing he says? Well, look at those test scores!

Nothing lends political credibility quite like the private sector 

Robert McNamara was the C.E.O. of Ford Motor Company when John F. Kennedy tapped him for the position of Secretary of Defense. In the United States, shaped by the Protestant work ethic, a rich person is by definition considered to be a smart person. In Fog of War, Morris shows archival footage of journalists ingratiating themselves to McNamara by complimenting him on his intelligence; during the 2016 presidential election campaign, the media reported on Donald Trump’s private plane, his luxurious residential properties, his hotels, and his private golf courses. In The Fog of War, as McNamara accepts the cabinet position, Kennedy says that McNamara has chosen to serve his country at “great personal sacrifice” — which is code for giving up the extremely generous salary of a C.E.O. in the private sector in exchange for a civil servant’s salary. 

The Greatest Generation™ and the baby boomers double-teamed successive generations

The Vietnam War inspired a libertarian insurgency on the right and a counterculture from the left, with adherents to both questioning the enormous role big government (as the right calls it) and the military-industrial complex (as the left refers to it) played in policy implementation that affects our lives. This wide loss of faith in the government saw its first expression in anti-war demonstrators chanting “hey, hey, L.B.J., how many kids have you killed today?” — but Watergate dealt the death blow. The revelations that came out during the impeachment hearings into the Nixon presidency alienated Americans across the political spectrum, and on both sides of the generation gap. In 2016, the same generation that drove Nixon out of office voted Trump in. In a New York Times op-ed about baby boomers who voted for Trump, the writer and activist Astra Taylor suggests we “call it the coming gerontocracy.” The hippies told us never to trust anyone over 30; frankly, I wouldn’t trust anyone already receiving Medicare or Social Security — they’ll kick the ladder right out from under you.    

America remains a sucker for postcolonial civil conflict in countries it scarcely understands 

Near the end of The Fog of War, McNamara talks of dining with his North Vietnamese counterpart in 1995, who told him, “Mr. McNamara, you must never have read a history book. If you had, you’d know that we weren’t pawns...Don’t you understand that we have been fighting the Chinese for 1,000 years? We were fighting for our independence and were determined to do so to the last man.” As McNamara recollects this tense conversation, it’s almost like he’s saying, Right but you said that wouldn’t be on the test. While McNamara openly — astonishingly — concedes his ignorance, he refuses to concede his mode of thinking had been wrong, or that “each of us could have achieved our objectives without the terrible loss of life.” On October 6, Trump abruptly announced that he was pulling U.S. military support out of the Kurdish-held territory northeast Syria, leaving the Kurds — who had sacrificed more than 11,000 combatants in the fight against ISIS — extremely vulnerable to a massacre at the hands of Turkish forces, who were poised to cross the border. Supposedly to preempt this from happening, Trump wrote a widely-circulated (and widely-ridiculed) letter to Turkey’s President Erdogan. “Let’s make a deal! You don’t want to be responsible for slaughtering thousands of people, and I don’t want to be responsible for destroying the Turkish economy...Don’t be a tough guy. Don’t be a fool!” Erdogan, according to several reports, promptly threw Trump's letter into the garbage

Statistics are amoral

The most visually eloquent moment of Morris’ documentary comes as McNamara explains the impact of the U.S. firebombing 67 Japanese cities during the Second World War, while, in the accompanying footage, numbers are shown raining down from bombardiers. Stomach-churning statistics follow, unmistakable as atrocities — in some Japanese cities, up to 90 percent of the population was killed by U.S. aerial bombardments. McNamara concedes as much, but he also justifies the bombings. The war between the U.S. and Japan, he explains, was “one of the most brutal in history.” The Americans could not afford to lose, and that was why he “didn’t fault” Truman for using the atomic bomb. McNamara asserts that General Curtis LeMay would have been prosecuted as a war criminal if he had lost the war in the Pacific, just as he (McNamara) would have been prosecuted had the U.S. lost the war in Vietnam. After World War Two, discharged from the U.S. military, McNamara went to work for Ford Motors. There he crunched the numbers again and mandated that all the company’s cars must have seat belts. He applied the same logic that justified the deaths of 2 million Japanese civilians to the saving of 15,000 American lives annually — according to the National Transportation Board.  Trump is cagier with numbers; we haven’t even seen his tax returns. But we do know this: he has 65.9 million Twitter followers. 

We’ve gone from fireside chats to a dumpster fire — but at least there’s no draft!

For good reason, Roosevelt’s New Deal of the 1930s is the subject of much discussion these days: polarized political ideologies, hysteria, and a U.S. president who won’t shut up on that newfangled media outlet called Twitter. The Great Depression required large-scale political and economic solutions. After the Second World War, the G.I. Bill allowed (white) men to receive a free college education. In today’s privatized, post-Raegan, gig economy hell, apparently 70 percent of us want universal healthcare and 58 percent want debt-free education, but far fewer Americans—I’m hazarding a guess here—pine for a government capable of sending us to certain death in Guam. The Greatest Generation may have basked in the glow of a welfare state, but it also tolerated the draft and a powerful government that operated far away from a free press with the likes of Seymour Hersh poking around its files and exposing war crimes like My Lai. Given that many Americans want a government that provides us with more, we also need to be mindful of what such a powerful government can take from us. 

The Space Race might be over, but we found a black hole!

Fittingly, one of the bright spots of the Trump era has been a literal black hole: in April, the very first image of one was captured by an international team. Meanwhile, the American century’s certainty of measurable progress has collapsed; we are a dying star and this black hole has a name: the algorithm. All the numbers, all the metrics have been automated and programmed to produce more and more data and metadata, so that discernible political reality has collapsed under its own weight, and space-time warps into phenomena like Pizzagate. On December 4, 2016, a man fired multiple rounds of ammo into Comet Ping Pong, a D.C. pizza joint thinking he was busting up a sex-trafficking ring run by Hilary Clinton. This rumor had been spread as “news” by Twitter bots and Trump supporters, much in the same way the Obama birther “movement” was spawned. Uncannily, in NASA illustrations, the silhouette of a star-death is orange and flailing.

No one is at the wheel anymore

Our economic reality is the same: our war machine has collapsed into a Ponzi scheme of a service economy. Corporations that boast of high valuations do not created anything, post no profits, and offer employees few benefits. As Rick Wartzman, author of The End Of Loyalty: The Rise And Fall Of Good Jobs In America, pointed out, “We're now at a point where fewer than 7 percent of private sector workers are unionized in this country. And it's just clearly not enough to have the kind of collective voice and countervailing power against corporate power that, again, was able to lift wages and benefits for all folks, not only those carrying union cards but other blue-collar workers and even white-collar workers in the past.” Fewer Americans have health insurance with every passing year, yet we have apps to manage apps. The cruelest irony is this: the data sucks! Remember the 2016 electoral polls results that showed Hillary Clinton's victory was a dead certainty?  Still, we remain in thrall to irrelevant figures — like the stock market — and use such indexes as magical thinking to ward off evil premonitions of decline and fall. Reporting on a paper the Fed published earlier this year, Forbes, not exactly known as a bastion of Sanders supporters, published an article titled with Trumpian hyperbole, “America's Humongous Wealth Gap Is Widening Further.” It gave the following statistics:

In 2018, the richest 10 percent held 70 percent of total household wealth, up from 60 percent in 1989. The share funneled to the top 1 percent jumped to 32 percent last year from 23 percent in 1989. ‘The increase in the wealth share of the top 10 percent came at the expense of households in the 50th to 90th percentiles of the wealth distribution.' Their share dropped to 29 percent from over the same period. The bottom 50 percent saw essentially zero net gains in wealth over those 30 years, driving their already meager share of total wealth down to just 1 percent from 4 percent.

But who cares when the DOW is up over 27,000? McNamara’s tyranny of numbers is complete. 

Keep it casual!

Though an egghead as surely as he breathed, McNamara kept a common man image close at hand. The very same meritocracy that enabled his rise, ensured he could always do so. He could always claim, no matter how many diplomas he’d earned, no matter how many companies he’d run, that he was a middle-class Irish striver and a family man. Today we have Trump who is, as Fran Lebowitz deliciously put it, “a poor person’s idea of a rich man” — from the Fifth Ave apartment that looks like Versailles vomited to the McDonald’s catering for Clemson’s triumphant football team at the White House. Populism is always essential in the American political arena, as the imminent spectacle of all 19 Democratic candidates chowing down on corn dogs across Iowa soon will prove. 

The meritocracy was a Western

The American meritocracy has closed, like the American frontier. Much like the frontier, the illusion of accessibility was the most potent part of its myth of inevitable progress and increase. The barriers, too, were the same: race, class, gender. As with a Western, when you step back a bit, you may ask, why on earth is this our chosen narrative of progress? What is the enduring appeal of genocide and discrimination in this country? Yet, there is an almost sweet naïveté in the notion that something as simple as a test could identify all our future leaders from all walks of life! Similarly, there is a grand romance to thinking an empty continent simply awaited discovery and settlement! But the problem is the continent was not empty, and not everyone could take that test, let alone access the tools to excel at it. And the results of the test themselves were impoverished scraps of data that correlated to achievement insofar as they granted that selfsame access. Nothing succeeds like success!  

R.I.P. public service

The ideal of civil service, as illustrated by Kennedy’s founding of the Peace Corps or Carnegie’s philanthropy, is dead. The Trump administration’s scandals, shameless profiteering from the private sector, and virulent partisan politics have painfully gutted agencies ranging from the foreign service to the Department of Justice. In her recent testimony to Congress over influence-peddling in Ukraine, former U.S. ambassador Marie Yovanovitch said:

Before I close, I must share the deep disappointment and dismay I have felt as these events have unfolded...Today, we see the State Department attacked and hollowed out from within. State Department leadership, with Congress, needs to take action now to defend this great institution, and its thousands of loyal and effective employees.

She added that she feared “harm will come when bad actors in countries beyond Ukraine see how easy it is to use fiction and innuendo to manipulate our system.” The integrity of institutions has eroded at a terrifying pace; and that wealth of experience and culture of service cannot simply be rebooted in an election cycle or two. The sort of service to mourn is not the type exemplified by McNamara — an executive who traded outstanding profits for unthinkable power — but that of the 2.79 million civil servants who get out of bed, make the federal government run, and will never have an Oscar-winning documentary that motes they "sacrified" a big corporate salary.  Today marks the release date for Errol Morris’ newest political documentary, American Dharma. His subject this time is another creature of his times — Steve Bannon. As the historical narrative passes over the event horizon and into the black hole of Twitter, I am reminded of that fabled ghost in the American propaganda machine — the myth of American exceptionalism. Morris’s movie makes the following thesis statement on the origins of McNamara’s power and how it tied into his own sense of exceptionalism: he was the very embodiment of the American meritocracy. Meritocracy, this vaunted bubbler would have us believe, identified the talent that enabled America’s successful prosecution of World War Two; triumph in the Cold War; and stewardship of the Free World. As ludicrous as this sounds, the fact of the matter is, that I see how someone could have felt this way in the thick of it all. I see how someone might have taken a test, served in the Army, gone to college, gotten a job, bought a house, made a life, and felt pretty great about the whole system. Yet, in the thick of 2019, from my own considerably privileged perch, I don’t see how anyone could feel that sense of purpose and belonging from the service economy that isolates and social media that distorts — and I wonder what Gen Z will make of it all, another 16 years from now.  [post_title] => The fog of overachieving: From Robert S. McNamara to Donald J. Trump [post_excerpt] => Watching The Fog Of War in 2019 almost made me nostalgic for what I now realize was a sense of progress that I had in 2003. It made me wonder what I have learned as the lofty aspirations of the Great Society have degenerated into the bitter pandemonium of Making America Great Again.  [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => the-fog-of-overachieving-how-robert-s-mcnamara-and-the-meritocracy-paved-the-road-to-donald-j-trump-and-the-algorithm [to_ping] => [pinged] => [post_modified] => 2026-08-06 23:21:21 [post_modified_gmt] => 2026-08-06 23:21:21 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1444 [menu_order] => 295 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

The fog of overachieving: From Robert S. McNamara to Donald J. Trump

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    [post_content] => How to fix our disturbingly unequal relationship with smartphones

 A couple of weeks ago, I gave a talk in Austria on smartphones and cybersecurity.

 “Put up your hand if you like or maybe even love your smartphone,” I asked the audience of policymakers, industrialists and students.

Nearly every hand in the room shot up.

“Now, please put up your hand if you trust your smartphone.”

One young guy at the back put his hand in the air, then faltered as it became obvious he was alone. I thanked him for his honesty and paused before saying,“We love our phones, but we do not trust them. And love without trust is the definition of an abusive relationship.”

We are right not to trust our phones. They serve several masters, the least of whom is us. They constantly collect data about us that is not strictly necessary to do their job. They send data to the phone company, to the manufacturer, to the operating system owner, to the app platform, and to all the apps we use. And then those companies sell or rent that data to thousands of other companies we will never see. Our phones lie to us about what they are doing, they conceal their true intentions, they monitor and manipulate our emotions, social interaction and even our movements. We tell ourselves ‘it’s okay, I chose this’ when we know it really, really isn’t okay, and we can’t conceive of a way out, or even of a world in which our most intimate device isn’t also a spy. 

Let’s face the truth. We are in an abusive relationship with our phones.

Ask yourself the first three questions that UK non-profit Women’s Aid suggests to determine if you’re in an abusive relationship:
  • Has your partner tried to keep you from seeing your friends or family?
  • Has your partner prevented you or made it hard for you to continue or start studying, or from going to work?
  • Does your partner constantly check up on you or follow you?
If you substitute ‘phone’ for ‘partner’, you could answer yes to each question. And then you’ll probably blame yourself.  If this feels dangerously close to trivializing abuse and intimate partner violence, then stick with me just a minute more. What our smartphones and relationship abusers share is that they both exert power over us in a world shaped to tip the balance in their favour, and they both work really, really hard to obscure this fact and keep us confused and blaming ourselves. Here are some of the ways our unequal relationship with our smartphones is like an abusive relationship: 
  • They isolate us from deeper, competing relationships in favour of superficial contact – ‘user engagement’ – that keeps their hold on us strong. Working with social media, they insidiously curate our social lives, manipulating us emotionally with dark patterns to keep us scrolling.
  • They tell us the onus is on us to manage their behavior. It’s our job to tiptoe around them and limit their harms. Spending too much time on a literally-designed-to-be-behaviorally-addictive phone? They send company-approved messages about our online time, but ban from their stores the apps that would really cut our use. We just need to use willpower. We just need to be good enough to deserve them.
  • They betray us, leaking data / spreading secrets. What we shared privately with them is suddenly public. Sometimes this destroys lives, but hey, we only have ourselves to blame. They fight nasty and under-handed, and are so, so sorry when they get caught that we’re meant to feel bad for them. But they never truly change, and each time we take them back, we grow weaker.
  • They love-bomb us when we try to break away, piling on the free data or device upgrades, making us click through page after page of dark pattern, telling us no one understands us like they do, no one else sees everything we really are, no one else will want us.  
  • It’s impossible to just cut them off. They’ve wormed themselves into every part of our lives, making life without them unimaginable. And anyway, the relationship is complicated. There is love in it, or there once was. Surely we can get back to that if we just manage them the way they want us to?
 Nope. Our devices are basically gaslighting us. They tell us they work for and care about us, and if we just treat them right then we can learn to trust them. But all the evidence shows the opposite is true. This cognitive dissonance confuses and paralyses us. And look around. Everyone has a smartphone. So it’s probably not so bad, and anyway, that’s just how things work. Right?

Feminism is a secret super-power

Feminists are often the canary in the coalmine, warning us years in advance of coming threats. Feminist analysis of Gamergate first exposed the online radicalization of legions of angry young men for whom misogyny was a gateway drug to far-right politics. More practically, when the US military finally realised the enemy could use running app, Strava, to track the habits and route-maps of soldiers based in hostile environments, domestic violence activists collectively sighed. They’d been pointing out for years that the app is used by stalkers and aggrieved exes to track women. I’m not the first person to notice that in cyber-security, feminism is a secret super-power. Checking every app, data-set and shiny new use-case for how men will use it to endanger women and girls is a great way to expose novel flaws and vulnerabilities the designers almost certainly missed. So, while looking at our relationship with our phones through a feminist lens may be disconcerting, it’s incredibly useful, and in a deliciously counter-intuitive way. Feminists know about power. Specifically, they know a lot about unequal power relationships; how they are systematically used, and how they are rationalised or explained away as ‘just the way things are’. Long before individual men abuse women, they internalise the logic of “unequal power relationships between men, women and children embedded in social organisations like the family”. Abuse isn’t just pathological. It’s political. Where others might just see some behavioral problems that need fixing, one to one, a feminist sees the abuse of women and girls as something inevitable – even intentional – in patriarchy. So, just as we don’t fix climate change by individually eschewing plastic straws, we don’t fix our smartphones’ designed-in lack of trust by individually trying to spend a bit less time on Twitter. But that’s just entry-level feminist analysis. It explains why individual solutions won’t fix the structural problem of our trust-wrecking smartphone business model, but it doesn’t get at why the model exists.

Emotional labour holds up patriarchy just as ‘attentional labour’ fuels surveillance capitalism

Australian philosopher Kate Manne points out how misogyny is based on the care, attention, support and service women are expected to give to men. Emotional labour is the currency that patriarchy extracts from us and stockpiles for the winners. There’s a clear parallel between the emotional labour of women under patriarchy and the ‘attentional labour’ extracted from all of us under surveillance capitalism. We’re required to keep clicking on ads, serving up our behavioral data and spending hours every day scrolling, tweeting, liking, surveying and high-fiving.  Because if we ever stop? Well then the whole damn thing will come falling down. Without adtech the internet will fail. Without the freemium model, there will be no services, no content, no innovation. Big Tech and the phone companies and all the downstream data-brokers have to lie to us about how our devices really work – and who they really work for — because otherwise everything good they’ve built would go away. We must go on sharing more of our lives with devices we love but cannot trust, because even trying to fix it will cause the whole social order to combust. Next thing you know, women will be wearing trousers and thinking they can vote. Which is to say, everything is impossible until it’s inevitable. One more thing feminists have taught us; to get out of an abusive relationship you first have to see it for what it is. And to change the economic and political order a corrupt business model depends on, you first have to realise that it can be done. Twenty or thirty years ago ‘rape in marriage’ was considered an oxymoron in most Western countries, something that couldn’t be a crime because those in power couldn’t even conceive of wives being able to with-hold consent. Today we have changed mindsets so much it’s almost hard to imagine ourselves back into that moment. And we can do it again.

What would a trustworthy smartphone be like?

We have to imagine a future we want to live in so we can build it.  A smartphone worthy of both our love and our trust would be a smartphone that is primarily loyal to us. It wouldn’t share our data with random companies that want to exploit or manipulate us, or with governments whose acts can harm us. It would tell us in plain language what it’s doing and why. It wouldn’t run background software on behalf of organizations that don’t work for us, and it wouldn’t hide what it was doing because it knew we wouldn’t like it. It wouldn’t be pockmarked with vulnerabilities that hostile agents exploit and sell to the highest bidder. It would give access to our data as and when we wanted, but also not bug us too much with opt-ins. That’s because it would use machine-learning to understand and enact what we want, instead of to manipulate us into serving others first. A smartphone worthy of our love and trust would want the best for us and would actively help us to achieve it. Smartphones can be our second and third and fourth brains. They help people with memory loss or processing deficits to build work-arounds. Similarly, they could help the rest of us extend our memories and build our concentration. Instead of monetizing our distraction, a trustworthy smartphone would help us do the sustained intellectual and creative work that gives our life meaning. It would deepen and broaden our relationships, not exploit them for a social graph. It would dive into immersive storytelling and communication with the goal to make new ways for us to love and be loved. A smartphone worthy of our love and trust would not just waste less time or wreck less privacy or extract fewer monopoly rents. It would work with us to make us better humans and help squeeze our species through the narrow survival gate of the next hundred years.  Yes, this is all very utopian. But you know what else was? Charlotte Perkins Gilman’s Herland, a feminist utopia written in 1915 that imagined and helped make possible the world of 2015. Imagining better futures is the only way we have ever managed to shrug off settled wisdom and build better lives. 

How do we get there?

There are different ways to configure the financial and political ecosystems our phones dwell in and suck us into. We can pay the full cost of them while also reducing the gargantuan, irrational and once-in-a-millennium returns on capital Big Tech has made for the past twenty years. We can treat the services that run on them more like utilities, with revenue caps and universal service requirements, because that is how grown-up countries deal with life-critical public goods. We can wildly ramp up privacy and data-portability and competition rules, and we can start actually enforcing them. All this requires a change in mindset, what some would call a revolution. Seeing that our relationship with our smartphones is not healthy and not right is the first step. Understanding that we are not individually at fault for it is the next. Abusive relationships depend on mystification, “the process of explaining away what might otherwise be evident.”  Using a feminist lens brings the unequal power relationship into focus, shows just how weird it is and reminds us how we’ve dealt with this kind of problem before.  It’s not for us to tweak who we are, but for our phones to radically change so they are worthy of our love and trust.   [post_title] => This is your phone on feminism [post_excerpt] => Let’s face the truth. We are in an abusive relationship with our phones. [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => feminism-explains-our-toxic-relationships-with-our-smartphones [to_ping] => [pinged] => [post_modified] => 2026-08-06 23:23:53 [post_modified_gmt] => 2026-08-06 23:23:53 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1387 [menu_order] => 301 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

This is your phone on feminism

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    [post_content] => We can't seem to quit social media, even though we know it's not good for us. Is there a way to take back control of the user experience? 

The good news is that we now know, thanks to investigative journalism, that bad faith actors are using social media to manipulate our emotions and, by extension, our political domain. The bad news is that despite rising awareness, nothing has changed. Facebook is still manipulating its algorithms so that we all live in our own information bubbles. Twitter is still full of fake accounts, often called bots, that dupe even sophisticated users —  like prominent journalists or well-known politicians — into sharing information that simply is not true. 

As Robert Mueller said while testifying to Congress last month, social media manipulators working for Russian intelligence continue to interfere in U.S. politics “right now.”

An addiction to social media goes well beyond craving the dopamine hit supplied by seeing one’s Tweet shared widely, or one’s Facebook post liked many times. These days, journalists need Twitter to follow the news and promote their own work, while Facebook has become an all-but essential tool for staying abreast of cultural events and keeping in touch with friends and family. But while we’re “liking” photos of our friends’ new babies and sharing important investigative journalism via Twitter, we are also inadvertently exposing ourselves to people whose job it is to manipulate our thoughts and emotions. And they are experts.

Now scholars and journalists are warning that YouTube has become a terribly dangerous radicalizing tool. Zeynep Tufekci, an expert in the sociology of technology, warned about YouTube last year in a column for The New York Times. Almost by accident, she writes, she discovered that the video platform was algorithmically programmed to direct users toward opinions more radical than the ones they seemed to hold. If a user searched for a Bernie Sanders video, for example, YouTube might recommend an Atifa video. On the other hand, search for a video by a mainstream conservative commentator and next thing you know the algorithm is suggesting videos by white nationalists. YouTube, concluded Tufekci, "[might be] one of the most powerful radicalizing instruments of the 21st century."

One year later, The New York Times published an investigative story that shows how bad faith actors manipulated YouTube videos in order to radicalize Brazilian society by upending long-held social norms. Teachers quoted in the article say, for example, that their students disrupted classes to quote conspiracy theories they had seen on YouTube videos. Meanwhile Bolsanoro staffers were uploading videos that propagated conspiracy theories about teachers manipulating their students to support communism. The result: voters chose Jair Bolsanor, the far right newly elected president of Brazil. Danah Boyd, the founder of Data & Society, told The New York Times that the YouTube-influenced results of Brazil’s elections are “a worrying indication of the platform’s growing impact on democracies worldwide.”

Similarly, Britain saw its democracy undermined in 2016 when bad actors who funded and led the Brexit campaign used Facebook to manipulate British public opinion. The result: a slight majority of Britons voted in favor of leaving the European Union.  

Read more about Brexit: How less-than-great men brought Britain to its worst hour

But given that few Britons had expressed any interest in the EU prior to the referendum, how did this result come about? We now know, as The Guardian’s Carole Cadwalladr reported in a bombshell investigative piece, that British public opinion had been manipulated by misinformation published on Facebook accounts set up by a now-notorious (but then unknown) company called Cambridge Analytica. The same company later acknowledged the role it had played in manipulating public opinion in the United States prior to the 2016 presidential election. 

Craig Silverman, the Canadian BuzzFeed journalist who coined the term “fake news” in 2015, warned the CBC that Canadians are not immune from the disease of social media manipulation, either. Facebook, he told the CBC, is publishing anti-Trudeau propaganda as well as attacks on members of Trudeau’s government who are people of color. Silverman added that “...people acting outside of Canada publishing, in some cases, completely false or unsupported stories that are having an effect on what Canadians think about the current government and politics in Canada in general.”

How are we to remain connected and informed and still deal with the crisis of disinformation? 

Taylor Owen, a prominent digital media scholar who holds the Beaverbrook Chair in Media, Ethics and Communications at McGill University, suggests that some self-awareness would help. We must stop and think carefully before responding to news and opinion that makes us feel an emotion, whether it be satisfaction or anger. “When people are supplied with a wide variety of information that confirms their biases,” he says, they are less willing to accept opinions that contradict them. 

But journalists also have an important role to play, he says in this interview. According to Owen's newly published research, people who consume a great deal of news are not better informed. The reason: they tend to consume and retain information that confirms their biases. The media, suggests Owen, would be doing a public service by reporting deeply on issues for which there is bipartisan agreement. In Canada, interestingly, one of those issues is the environment. 
    [post_title] => How can we stop social media from manipulating our emotions?
    [post_excerpt] => An addiction to social media that goes well beyond needing the dopamine hit supplied by seeing one’s Tweet shared widely, or one’s Facebook post liked many times. These days, journalists need social media to follow the news and promote their own work, while Facebook has become an all-but essential tool for staying abreast of cultural events and keeping in touch with friends and family.
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How can we stop social media from manipulating our emotions?

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    [post_content] => Can an authentic apology from a perpetrator heal the wounds caused by sexual assault? 

In her new book The Apology, Eve Ensler — best known for her groundbreaking play Vagina Monologues and for her activism in the movement to end violence against women — imagines her now-deceased father apologizing for having abused her sexually when she was a child. In a podcast conversation about the book with comedian and writer Marc Maron, Ensler observes that while the #MeToo movement has exposed the endemic abuse perpetrated by powerful men, we have yet to see many, or any, of those men make a serious commitment to accounting for their behavior. With this book, she tells Maron, “I thought to myself, maybe I could write what I want to hear, maybe I could write the words and what it would sound like and look, so it could be a possible blueprint.”



It seems that the #MeToo movement has reached a plateau. The consequences for the perpetrators are stuck in limbo as society searches for the means to effect necessary systemic change. As Ensler says to Maron, “We’ve broken the silence. But now men have to do their part of this or we’re not going to move forward.”

Almost none of the prominent men exposed and demoted by #MeToo has offered a real apology — let alone an act of contrition. Charlie Rose, Louis CK, Russell Simmons, James Toback, and Kevin Spacey all issued statements laced with puzzlement, self-pity — or, in Toback’s case, outright hostility. Others verged on the satirical: celebrity chef Mario Batali sent a mass e-mail apology that included the postscript: “In case you’re searching for a holiday-inspired breakfast, these Pizza Dough Cinnamon Rolls are a fan favorite.” The writer Geraldine DeRuiter won a James Beard Award for an article in which she frames her experience of following Batali’s failed recipe as a satirical allegory for his non-apology.



Quite a few of these men tried to fast track a comeback, circumventing both apology and expressions of contrition. Charlie Rose approached feminist editor Tina Brown with the idea that she produce a program with him interviewing prominent men who had been toppled by #MeToo (she declined). Louis CK received a standing ovation when he appeared unannounced to do a stand up set at New York’s famous Comedy Cellar, only a few months after he acknowledged that he had on several occasions stripped naked and masturbated in front of female comedians whose nascent careers were predicated on his goodwill. And last October The New York Review of Books published a 3,000-word, first person essay by Jian Ghomeshi, the disgraced Canadian former radio show host. The CBC fired Ghomeshi in 2014 after learning that the Toronto Star was about to publish an investigative report detailing credible accusations that he had for years battered women during sexual encounters, and had abused women who worked for him. Titled “Reflections from a Hashtag,” the essay is redolent of narcissism and self-pity. It begins:

Not so long ago, I spoke to hundreds of thousands of listeners across North America every day on a public radio show. These days, the closest I come to public performance is at a neighborhood karaoke bar in New York. Even that can have its perils.

Ghomeshi was oblivious to the rather obvious contradiction in having been granted the platform of one of the most prestigious publications in the English language from which to proclaim that he had been silenced. Reaction to the essay was swift and negative, rising to a crescendo of outrage after Ian Buruma, then editor of the NYRB, made some egregiously tone deaf remarks in a follow-up interview conducted by Isaac Chotiner for Slate. One line in particular lit up the internet. In response to Chotiner’s observation that several women had credibly accused Ghomeshi of having punched them in the head during sexual encounters, Buruma responded:

The exact nature of his behavior — how much consent was involved — I have no idea, nor is it really my concern.

For Buruma, apparently, the fact that a Canadian court had declined to convict Ghomeshi of rape based on existing jurisprudence was the only relevant consideration. His response indicates that he is not at all interested in issues of morality, in the feelings of women. Nor does he address the question of whether or not jurisprudence is equipped to provide justice to women in cases of sexual assault that do not meet the legal definition of rape. Buruma seems not to know (or perhaps does not care) that Ghomeshi acknowledged, in a first-person essay published on his Facebook wall, that he committed many violent sexual acts on women. Ghomeshi claimed they were consensual “rough sex,” but his essay does not include the viewpoints of the women who accused him of assault. Is being fired from their jobs and socially marginalized sufficient punishment for these men? There are those who say yes, and who further assert that women who demand punishment that goes beyond sanctions are indulging in gratuitous rage. In response, feminist journalist Rebecca Traister offers this observation in an essay published for New York magazine's The Cut:

Today, there’s quite a bit of blowback at these guys on social media. Which makes it crucial to point out that irritation — or flat-out rage — at the men attempting professional comebacks after having been credibly accused of sexual harassment and abuse isn’t necessarily about a punitive urge to see them forever in purgatory.

The goal, in other words, is not to seek eternal damnation for these men, but rather to see them doing the kind of work that would actually change the paradigm. So far, none have accepted this challenge. There is, however, at least one recent example of a famous man who did offer a considered apology to the woman he had assaulted. Late last year the journalist Zainab Salbi interviewed Devin Faraci, once an influential film critic who was editor in chief of birth.movies.death, for a PBS television series called #MeToo, Now What? Today, Faraci earns his living making coffee at a Starbucks; he resigned his editorship after a woman accused him of sexual assault. Separately but in the same episode, Salbi also interviewed Caroline Contillo, Faraci’s accuser. Caroline told The Conversationalist that PBS had informed her they would do a segment on Faraci with or without her involvement. Faraci’s fall predated #MeToo by about one year, and he truly brought it on himself. A self-proclaimed feminist, he tweeted his disgust at the infamous Access Hollywood tape, in which Donald Trump boasted of having committed sexual assaults on multiple women, by “grabbing them by the pussy.” In response to Faraci’s comment, Caroline Contillo fired off a tweet, in which she accused him of having done the same thing to her. Within days of the ensuing Twitter storm, Faraci, who acknowledged a severe alcohol problem that causes him to black out and often precipitated bad behavior, apologized and resigned. But just one year later, he was quietly rehired. This premature attempt at reestablishing his career elicited a cascade of negative reaction, and Faraci resigned for a second and final time. Here the story deviates from the script: rather than licking his wounds angrily as he searched for another way to make a professional comeback, Faraci entered a 12-step recovery program. He now seems committed to a process of transformation and to making an authentic apology. [caption id="attachment_1275" align="alignnone" width="300"] Devin Faraci (screencap)[/caption] While Salbi’s separate interviews with Caroline and Faraci are short and somewhat superficial, they do provide insight into the impact of sexual assault and the power of a sincere apology. A victim who receives an acknowledgement of wrongdoing and a heartfelt expression of contrition from the perpetrator can experience a powerful physical and emotional response. In the interview, Contillo tells Salbi that while the assault itself was terrible, a “larger psychological pain had lodged itself” in her body. Caroline Contillo highlights one of the less understood effects of trauma — that it invades the body and stays there, long after the physical act. Ensler says the same thing to Maron: that when a victim receives an apology that carries empathetic recognition by the perpetrator, it causes a physical reaction. Contillo said that Faraci’s apology provided relief not only because she could let go of the pain, but because she now felt that she was “living in a culture that suddenly seemed to care about” women who had been sexually assaulted or preyed upon. Faraci offered his considered apology as part of a 12-step program. He said he had been eager to offer it sooner but was counseled to wait for that stage of the recovery process (step nine of the 12 steps); he decided “to trust the process.” In Alcoholics Anonymous, as in other frameworks for personal transformation, an apology is valued for its sincerity. Absolution is a nice bonus, but it is not the motivating factor. In an email to The Conversationalist, Contillo writes, “My acceptance of his apology was an indication that I believe he could change — not evidence that he has.” But she does seem to feel that PBS coerced her to participate in the #MeToo program by telling her that the interview with Faraci would be broadcast with or without her participation, and that Faraci overstepped by failing to inform her before publishing a blog post about his apology and her having accepted it. Contillo says that she is not “optimistic that any deep-seated transformation has taken place.” But perhaps she would feel differently if PBS had approached her with more compassion, and if Faraci had consulted her before publishing his blog post. “Does a sincere apology hold the key to transformation?” Contillo wonders.

I totally believe so. I had hoped to talk on the PBS show more about that, and my work with the Zen Peacemakers, who do reconciliation work. But I quickly realized when I was on set that it wasn't really going to be about that. I do hope that story gets told: that when we can face a seemingly intractable situation of harm without turning away and without jumping in to fix it with a transaction, shifts can happen.

The power of Eve Ensler’s book is that it offers real insight into how to engage with what the perpetrator did while finding a way toward reconciliation and healing. The father she conjures is fully human, even as he speaks to her about his monstrous acts. Without excusing his behavior, Ensler draws from the depths of empathy to understand how a father could do such harm to his daughter. She shows the darkest interiors of human behavior, but also finds the source of the hurt and anger that cause it. In writing the book, Ensler experienced what she calls the “alchemy of the apology.” In her conversation with Maron she says that it “changes the chemistry of your own being.”

It starts to release things that have just been stuck there — and not knowing…and searching…why did this person do this to me?”

Maron’s own reaction to reading the book seems almost to be an incarnation of that alchemy, of exactly what Ensler intends the book to do. Throughout their podcast discussion he is clearly grappling in near-agony with toxic masculinity, as he experiences it and as he observes it in others. He is unpacking the issues in real time, with Ensler as his interlocutor-slash-therapist. For Ensler, the conversation with Maron is an opportunity to see the book’s effect on a male reader. That is why, although The Apology is a brutal account of what her father did to her when she was a child, it also offers, as Ensler describes it “a bridge.” She asks:

“Do we want to keep punching at each other or do we want to stop violence; to build a world where women feel equal and free and safe and men feel really good about that, [so that] they feel like we are all in the same story?”

While #MeToo raised awareness significantly of the pervasiveness of predatory male misbehavior and its corrosive effect on women, the road to change is paved with many obstacles. If we are to uproot this pervasive, toxic behavior from our society, we will have to embark on a painful but necessary transformative process that includes truly sincere, well-considered apologies from the perpetrators to their victims, with no strings attached. One of the positive effects of the heightened awareness that comes with #MeToo is that now we know what we need to do; the issue is finding the will to do it. Ensler’s The Apology provides the roadmap to change. Devin Faraci and Caroline Contilllo's experience shows the direction this process can take. Certainly, transformative justice is a tricky thing to achieve. Society does not usually reward those who undertake the painful process, while establishment forces like lawyers and public relations agents caution their clients against it. But if we are truly committed to changing the status quo, then we must also commit to the process — painful though it may be. [post_title] => When 'I'm sorry' is meaningful: seeking transformative justice in the age of #MeToo [post_excerpt] => As the #MeToo movement struggles to define adequate punishment for perpetrators of sexual violence, a new book explores the power of a sincere apology. [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => when-im-sorry-is-meaningful-seeking-transformative-justice-in-the-age-of-metoo [to_ping] => [pinged] => https://www.hollywoodreporter.com/news/drafthouse-caught-firestorm-as-devin-faraci-breaks-silence-1039241 [post_modified] => 2024-08-28 21:14:03 [post_modified_gmt] => 2024-08-28 21:14:03 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1270 [menu_order] => 309 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

When ‘I’m sorry’ is meaningful: seeking transformative justice in the age of #MeToo

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    [post_content] => Is racist the new four-letter word?

On Wednesday night at a rally in North Carolina, President Trump falsely claimed that Congresswoman Ilhan Omar, a refugee from Somalia who became a U.S. citizen when she was a child, was a supporter of Al Qaeda. Then he stood and watched as his supporters chanted “Send her back! Send her back! Send her back..!” That rally capped several days of Trump’s well-publicized incitement against the four junior congresswomen known as the Squad — Rashida Tlaib, Alexandria Ocasio-Cortez, Ayanna Presley, and Ilhan Omar — who have been vociferously critical of President Trump and his policies.

“If they don’t love [America],” said the president, “tell them to leave it.”

In their coverage of this story, legacy media outlets ranging from The New York Times to CNN finally embraced the term “racist” to describe the president’s words. Their use of this word became a story in itself, with Trump supporters denying the president’s words were racist. “It’s not racist to say love it or leave it,” said Senator Lindsey Graham. He added: “A Somali refugee embracing Trump would not have been asked to go back.”

 



Even if one were to agree with Graham that “send her back” was not necessarily racist, one would be hard-pressed to reconcile the core right to freedom of expression in a democracy with the idea that an immigrant who exercised that right by criticizing the president's policies should be deported.

Other Republican representatives were clearly uncomfortable with the “send her back” chant, but they didn’t want to label the president a racist, so they split the difference: The crowd was wrong, said Representative Tom Emmer (R-MN), but the president “didn’t have a racist bone in his body.” Emmer did not comment on the fact that the president stood silently for 13 seconds as the crowd he’d been working into a frenzy for the previous quarter of an hour chanted rhythmically.

Trump is, of course, notorious for his misogyny. But besides their gender, the four Democratic representatives he attacked are also all people of color. Bernie Sanders shares the same political views, but Trump did not single him out. Sanders is, of course, a white man. Meanwhile, Nancy Pelosi — who has a testy relationship with the Squad — successfully pushed through a House resolution to condemn Trump for his racist comments, overriding Republican objections and a parliamentary ruling that deemed the term an insult and thus not allowed.

The partisan argument over what constitutes racism is the driving force behind the reluctance of legacy media outlets to use the term. Editors are afraid that if they label someone a racist, the media outlet will no longer be considered an objective source of information. There is a whole separate argument over whether or not objectivity is possible or desirable in these troubled times. When, for example, The New York Times published a controversial profile of a white supremacist that made him sound like an ordinary guy who loved his family but happened to hold some extremist views, critics charged that the paper had lent credibility to a Nazi by presenting a humanizing portrait in the pages of the country’s most prestigious newspaper.

One expert argued that using the term "racist" was counter-productive because it made the person accused of racism defensive, and that the ensuing argument over whether or not the term was appropriate deflected attention from meaningful and substantive policy discussions.

But as Trump engages increasingly in overt racist incitement, the legacy media are re-examining their editorial policy. Over the past two days, The New York Times, Washington Post, CNN, MSNBC, and other prominent reporting platforms have all used the term “racist,” to describe the president’s comments. As Maria Bustillos explains in the Columbia Journalism Review: “The language of distance and delicacy is based in good faith; where good faith is absent, delicate language does little more than normalize things like racism and cruelty.” In other words, sometimes going high when others are going low can be counter-productive.
    [post_title] => Why editors are so reluctant to label Donald Trump a racist
    [post_excerpt] => The use of the term "racist" became a story in itself, with Trump supporters denying the president’s words were racist. “It’s not racist to say love it or leave it,” said Senator Lindsey Graham. He added: “A Somali refugee embracing Trump would not have been asked to go back.”
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Why editors are so reluctant to label Donald Trump a racist

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    [post_content] => An unlikely partnership between politically opposed billionaires raises questions about the role money plays in ...  everything.

Perhaps the most surprising news this week is the unlikely partnership between two billionaires who represent opposite sides of the political spectrum. George Soros, the billionaire known for his liberalism, is partnering with the far-right Charles Koch to fund a Washington think tank that will promote a non-interventionist foreign policy. 

Stephen Kinzer, a senior fellow at the Watson Institute for International and Public Affairs at Brown University, describes his reaction to the announcement in  an op-ed for the Boston Globe:

"The depth of this heresy can only be appreciated by recognizing the meretricious power that nourishes Washington’s think-tank ecosystem… In foreign policy, all major Washington think tanks promote interventionist dogma: the United States faces threats everywhere, it must therefore be present everywhere, and “present” includes maintaining more than 800 foreign military bases and spending trillions of dollars on endless confrontations with foreign countries.” 

The Quincy Institute for Responsible Statecraft, as it will be known, will be led by a number of critics of American foreign policy, including Trita Parsi, the former president of the National Iranian American Council. Parsi said:

“It shows how important ending endless war is if they’re willing to put aside their differences and get together on this project. We are going to challenge the basis of American foreign policy in a way that has not been done in at least the last quarter-century.”

One of the loudest critics of billionaires bearing liberal gifts is Anand Giridharadas. In his book Winners Take All: the elite charade of changing the world, the former McKinsey consultant turned social critic attempts to answer the question: “What is the relationship between the extraordinary elite generosity of our time, which is real, and the extraordinary elite hoarding of our time?” Giridharadas’s conclusion: that elite generosity is a partner of elite hoarding. The billionaires’ partnership raises the issue of the role of money in, well, just about everything, explains Kelsey Piper in an article for Vox.  Institutional pushback against “endless war” feels like a relief and a welcome change in Washington, D.C., but one should temper one’s reaction with a healthy skepticism of billionaires who want to shape the world.  [post_title] => The problem with billionaires bearing liberal gifts [post_excerpt] => George Soros and Charles Koch would seem to be the most unlikely of partners, but the two billionaires have found synergy in their newly launched think tank. [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => the-problem-with-billionaires-bearing-liberal-gifts [to_ping] => [pinged] => [post_modified] => 2024-08-28 21:15:14 [post_modified_gmt] => 2024-08-28 21:15:14 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1191 [menu_order] => 316 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

The problem with billionaires bearing liberal gifts

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    [post_content] => We've changed our name and expanded our mission, but our ethos remains the same

In 2017 a group of journalists and academics with expertise in authoritarianism launched a Medium blog called The Anti-Nihilist Institute. Over the ensuing months they wrote sharp analysis about the historical and social context of anti-democratic forces, and published thought provoking interviews with experts in the field. With a rapidly growing readership of thoughtful people seeking new thinking about critical issues, the founders decided to migrate the Medium blog to its own, dedicated website.

We are delighted to announce that the launch of our new website comes with a new name — The Conversationalist.

The name reflects our expanded mission, which is to bring together thoughtful writers who are experts in a variety of fields to provide new insights into critical issues. Over the past half year we have published thought provoking articles on diverse topics that range from the role of art in times of political despair to a new way of thinking about how to treat opioid addicts. The thread that links these many ideas together is one of creative new approaches to the urgent issues of our times, from social inequality to the stale thinking that underlies political stagnation. We invite you, our readers, to contribute to this conversation: share our articles on social media, comment on our Facebook, Twitter, and Instagram accounts, and send us your ideas for new topics to write about here.

We look forward to playing a role in supporting an ongoing conversation about how to make our society  more inclusive, healthy, environmentally sustainable, and thoughtful.
    [post_title] => The Conversationalist: A new name and an expanded mission
    [post_excerpt] => The thread that links these many ideas together is the intention to inspire creative new approaches to the urgent issues of our times, from social inequality to the stale thinking that underlies political stagnation. 
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The Conversationalist: A new name and an expanded mission

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    [post_content] => With leading publications having phased out their public editors, external watchdogs have stepped in, holding the media to account in an age of declining public trust.

The Columbia Journalism Review (CJR) has decided to fill the vacuum left by the near disappearance of public editors from major newspapers by appointing a few of its own: Gabriel Snyder will take on The New York Times; Ana Marie Cox will monitor The Washington Post; Maria Bustillos will keep an eye on MSNBC; and Emily Tamkin will oversee CNN. Whether or not the news organizations will engage with these outsiders much (if at all) remains to be seen, but the Columbia Journalism Review is counting on having enough organizational clout so their efforts are not in vain.

Emily Tamkin has already been on CJR's podcast to take CNN to task for filling the airwaves with “underqualified pundits.” An article in the Washingtonian provides more information on CJR’s project, reporting that staffers for various media platforms have already been in touch with editor Kyle Pope to suggest issues for the attention of the public editors.

Something those public editors should consider: Joshua Benton reports for Nieman Lab on the “new avoidance” phenomenon, which is unfortunately becoming more common globally, and especially in the United States. The report is dismaying, but also illuminating. Some of the comments from readers explaining why they sometimes or always avoid the news demonstrate real demand and hunger for more positive coverage of things that are working—problems that are being solved—which is part of our goal here at The Conversationalist.

In other news:

New York Governor Andrew Cuomo has signed a new law that permits undocumented immigrants to apply for driver’s licenses. Read more. An argument for targeting the world’s 2.4 billion gamers with messaging about environmental issues and sustainability. Learn more. How is participatory budgeting enlivening democracy in New York? Read the op-ed. [post_title] => The important work of keeping the media honest [post_excerpt] => Journalists passionate about keeping the media relevant have taken on the job of shadow ombudsman [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => the-important-work-of-keeping-the-media-honest [to_ping] => [pinged] => https://conversationalist.org/?p=1133&preview=true [post_modified] => 2024-08-28 21:15:14 [post_modified_gmt] => 2024-08-28 21:15:14 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1133 [menu_order] => 321 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

The important work of keeping the media honest

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    [post_date] => 2019-06-13 15:06:55
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    [post_content] => Social media platforms and authoritarian populists have a troubled, tangled, symbiotic relationship

Evgeny Morozov, a prominent culture critic and social media expert, argues in a recent opinion piece for The Guardian that the global right-wing populist movement is divided over Big Tech companies. Globally, populists see the platforms as a way to subvert mainstream media, but in the United States the right wing sees it as a target to attack.  Morozov's analysis overlooks, however, the fact that American extremists have been having it both ways: they capitalize off the opportunity to radicalize individuals on social media, while cynically complaining about “far-left” ideologues, as demonstrated by recent events.

Last week, YouTube initially declined to sanction the right-wing comedian Stephen Crowder for posting videos filled with racist and homophobic attacks against a Vox journalist. As HuffPo reporter Andy Campbell observes, this is a really bad sign for the company’s new anti-hate policy.

Then the company proceeded to prove, as Will Oremus describes it, “The One Rule of Content Moderation”: Namely, if a decision is too controversial, reverse it. YouTube’s decision to take away Crowder’s ability to make money off his videos is neither a “hard-won victory” nor “mob rule,” but merely more evidence that the tech companies have no idea what they’re doing.

As this story by New York Times reporter Kevin Roose demonstrates, the recommendation engines that power platforms like YouTube are as influential as content moderation — if less visible. Roose reports that a series of tweaks to the recommendation system on YouTube made it even easier for white supremacists and other right-wing populists to radicalize their audiences.

However, Roose also reports that some left-wing YouTubers are hacking the system by mimicking the video style, lingo, and subject matter of right-wing populists, and then debunking their messages. These activists are modeling their tactics on successful de-radicalization by co-opting the medium, meme by meme. While this community-driven strategy is promising, its creators are ultimately at the mercy of the same algorithms as their far-right colleagues: if YouTube switches things up again, who knows whether they can still get their videos in front of the people who need them.

In other news:

States race to ban styrofoam in the latest skirmish of the much-needed war on plastic. Read more. How an “innovation team” is ending blight in Mobile, Alabama. Learn more. The small Hawaiian island of Moloka‘i is modeling a post-carbon future for us all. Here’s how. [post_title] => How the far right games social media platforms [post_excerpt] => [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => how-the-far-right-games-social-media-platforms [to_ping] => [pinged] => [post_modified] => 2026-08-07 16:06:00 [post_modified_gmt] => 2026-08-07 16:06:00 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1108 [menu_order] => 323 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

How the far right games social media platforms

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    [post_date] => 2019-05-31 16:43:38
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    [post_content] => The decline in international news coverage over the past two years has worrying implications

My friend used to chain smoke cigarettes as he reported from the front lines of Libya’s civil war and from Cairo’s Tahrir Square during the tumultuous 2011 Arab Spring. Today, he lives in Washington, D.C., where he has an exciting job covering U.S. news as well as a dog, and a new baby. My friend belongs to a wave of American journalists who were once foreign correspondents but have over the past couple of years shifted back to the United States. Now he reports from a different front line — the Trump White House. This shift of reporters from foreign beats to the domestic one reflects a worrying decline in rigorous international news coverage.

In 2018, six out of 10 of the top stories published by the Washington Post were Trump-related. This could be because readers are looking for Trump news; or it could be that most of the stories their favorite media outlets publish are about the president.

Foreign news coverage has, to be sure, been on the decline for quite some time. According to a 2014 Pew report 20 media companies eliminated their foreign bureaus over the past two decades. Furthermore, 64% of 250 newspapers surveyed said that over the past three years they decreased the space allotted to international news.

Declining interest

Rick Edmonds, a media analyst at the Poynter Institute, says that coverage of foreign news, especially among the big three American networks, has been declining “for a long time.” Those who seek international news coverage now rely on the New York Times and the BBC, or specialist publications and sites. Trump's attempts to monopolize the news cycle, Edmonds observes, has accelerated and exacerbated the decline in international news coverage. Freelancers are feeling the pinch. Rebecca Collard, who freelances for various Canadian media outlets, confirms that since Trump was elected, she has found it increasingly difficult to find a home for stories that are not about the U.S. president or about the so-called Islamic State. A couple of years ago, Collard said, “there was constant demand” for reporting across print, radio, and television. She was filing four stories per day from northern Iraq, plus television and radio reports. Today she finds it difficult to pitch stories that lack an American angle. The appetite for foreign news had dried up, she said. Elisa Lees Munoz heads the International Women’s Media Fund (IWMF), which disburses grants to female journalists for investigative and underreported international stories. She confirms that the organization’s grantees are having a hard time pitching and placing foreign stories that had nothing to do with Trump or the elections. Media outlets will publish foreign news pieces “grudgingly” if a media non-profit like the IWMF pays the reporter’s expenses, she said, but they will rarely commission international stories with money from their own budget. Shaheen Pasha, a professor of international news at Amherst College, sees the freelancers she teaches struggle to pitch their foreign stories to American editors. “These reporters make no money, risk their lives to do stories about people being brutalized around the world and an editor will say, what is the interest, where is Trump?” Pasha said. The lack of appetite for foreign news has, according to Pasha, created a generation of college students who are poorly informed about international affairs, because the media outlets they read have shifted away from foreign coverage. Pasha believes that the absence of rigorous reporting on important issues like the global refugee crisis and climate change narrows the breadth of voices we hear in journalism and contributes to “othering,” or a decrease in identification with and compassion for people who speak different languages and observe different religions.

The cost of not knowing

Another consequence of the vacuum in international news coverage is that it distorts the lens through which we view the world, depicting it in simplistic, binary terms and as a place full of violence and chaos. Elisa Lees Munoz of the IWMF gave the Democratic Republic of Congo (DRC) as an example of distorted coverage.  The few media reports one reads about the DRC, she pointed out, were about “war and rape and rape survivors.” So the average American news consumer has no idea that “there are really interesting stories about entrepreneurship and environmental issues” in the DRC. Editors don’t commission those stories, so reporters don’t pitch them. There are serious consequences to being uninformed about international events. Not understanding how ordinary Iranians experience sanctions for example, makes it harder for Americans to empathize with their situation or to understand the implications of the U.S. government’s foreign policy not only for Iranians – but for Americans, too. So they continue to vote for hawkish lawmakers who make often misleading, saber-rattling statements about Iran, instead of advocating diplomatic solutions. A lack of rigorous reporting about the effects of climate change has also had catastrophic consequences, with poorly informed voters choosing representatives who ignore environmental issues — or, worse, support policies that further contribute to the depleting of natural resources and the dangerous warming of the planet. The cost of being uninformed about the world is too high to ignore. There are remedies, but they require a commitment to journalism as a crucial pillar of democracy, rather than as a type of money-making entertainment. Journalism schools, said Pasha, must create courses like the one on media literacy and international reporting that she teaches at Amherst, which is available as an elective to students not majoring in journalism. Lee Keath, a Middle East editor at the Associated Press, said that because the media was so Trump-obsessed, Americans had the impression that the war in Syria was over. The fighting is in fact still raging, but the media’s spotlight has turned away. Afghanistan, too, has slipped off the news cycle despite ongoing flareups in fighting. Keath said that while plenty of editors are looking for a Trump angle to nearly every story, he also knows many journalists who are determined to cover stories rigorously, without reference to the person currently occupying the White House.

How to change

“For me, the question to editors is, why are you passing up on these stories,” said Lees Munoz. She wants to know what evidence or criteria are being used to publish more stories that are only about Trump and the election – if the editorial decisions are based on real data or just on perceptions. One systemic problem is that the vast majority of senior media jobs are still held by straight, white, men who make editorial decisions based on their own interests and worldview. But there is no single institution or factor that bears all the responsibility for this state of affairs.  Media outlets are obsessed with making a profit and editors are obsessed with the page views upon which their jobs depend. Publishers struggle to keep their newspapers afloat as the revenue from advertising continues to decline. Readers, meanwhile, increasingly fail to engage with anything longer than a 280-character tweet or a 30-second video. Miriam Elder, World News editor at BuzzFeed, cautions against blaming readers. The news cycle has accelerated to an unprecedented pace, she said, with so much happening all at once that readers are overwhelmed. It’s up to journalists, she says, to do their jobs by reporting and explaining the news clearly, engaging their target audience so that they want to read about what’s going on in the world. “And that,” she said, “Means making it more relatable to their lives.” Perhaps we all need to remind the editors who commission stories that making the news relatable is a crucial part of their jobs. While Trump and the U.S. elections must and should be covered rigorously, so should stories about what it means for a woman to be pregnant in El Salvador, or why infanticide is a problem in Senegal, or how Indians who oppose the authoritarianism of Narendra Modi are fighting for their democracy, or the real experiences and struggles of queer refugees in Europe and Canada. These are the stories that connect us on an emotional level. When they are told well and reported sensitively, we feel connected to the rest of the world — instead of isolated in a fear-filled fortress of our own making. [post_title] => The corrosive effect of the 'Trump Bump' [post_excerpt] => The lack of rigorous reporting on important issues like the global refugee crisis and climate change contributes to “othering,” or a decrease in identification with and compassion for people who speak different languages and observe different religions. [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => trump-obsessed-media-is-increasingly-neglecting-foreign-news [to_ping] => [pinged] => https://conversationalist.org/2019/02/22/media-outlets-are-still-not-amplifying-female-experts-and-this-means-we-really-dont-know-whats-going-on-in-the-world/ [post_modified] => 2026-08-07 16:11:46 [post_modified_gmt] => 2026-08-07 16:11:46 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1076 [menu_order] => 326 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

The corrosive effect of the ‘Trump Bump’

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    [post_content] => In the age of increasing government surveillance and declining privacy, can citizens take back their right to live an unwatched life?

This weekend I had the dubious honor of coming face-to-face with one of the robots being rolled out by the supermarket chain Stop & Shop. The purpose of the tower of cameras and lasers is purportedly to keep an eye on spills and litter in the aisles, as the Boston Globe credulously reported, but presumably it could also watch customers and employees. The encounter got me thinking about the many forms of surveillance takes in this day and age, and how individuals and governments can push back.

One of the most extreme examples of a surveillance state is the province of Kashgar in northwest China. New York Times reporters created this audio-visual essay in an attempt to convey the extent of perpetual, all-consuming surveillance and its restrictive effect on residents. There are cameras, everywhere; and checkpoints, everywhere. Residents are required to install software on devices so the state can monitor their calls and other movements; and they are subject to random, unannounced visits by police and other monitors at any hour of the day or night. As the Times points out, the effect is as much about “intimidation as monitoring.”

Should you worry about facial recognition technology? Technologist Shelly Palmer says we should not be, arguing that “we live in a post-privacy world of our own creation, and there’s no going back.” Essentially, he says, things are already bad, so there’s no reason to try to fix it.

But people aren’t buying what Palmer and others are selling. As the New York Times recently reported, shareholders have taken an activist role in pressuring Amazon to stop selling its facial recognition technology to government agencies, and to conduct an independent investigation into potential violations of civil, human and privacy rights. In many ways, the perpetual surveillance Palmer describes as normal and everyday has raised awareness of how the technology can be abused. Since facial recognition is not-yet-ubiquitous, now is the time for individuals, governments and organizations to take a stand against it.

In another example of this anti-surveillance trend, CNET reports that cities across the United States are passing or considering legislation that would require public approval for new surveillance technologies that police departments are considering purchasing. Voters are asserting their right to decide whether surveillance systems are reasonable and acceptable.

In other news:

Infant mortality rates have dropped in states that expanded Medicaid access, according to a new study from the Georgetown University Center of Health Policy. Read more. Fully one-half of retirement-age Americans can’t afford to stop working, but there are bills and other proposals on deck that could alleviate the crisis. Learn more. The daughter of the man who coined the term “regenerative agriculture” wants to rethink the way we treat poop (specifically animal poop) in agriculture. Our food systems and health may depend on it. Read more. [post_title] => Reclaiming their privacy [post_excerpt] => While some shrug off perpetual surveillance as the new normal, others are taking action to prevent government abuse [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => ordinary-citizens-are-challenging-big-brother [to_ping] => [pinged] => [post_modified] => 2024-08-28 21:15:14 [post_modified_gmt] => 2024-08-28 21:15:14 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1064 [menu_order] => 327 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

Reclaiming their privacy