Category: Free Speech

Carter and Reagan “Linked Human Rights and Foreign Policy”

(p. A21) Fifty years ago this Sunday [July 22, 2018], this paper devoted three broadsheet pages to an essay that had been circulating secretly in the Soviet Union for weeks. The manifesto, written by Andrei Sakharov, championed an essential idea at grave risk today: that those of us lucky enough to live in open societies should fight for the freedom of those born into closed ones. This radical argument changed the course of history.
Sakharov’s essay carried a mild title — “Thoughts on Progress, Peaceful Coexistence and Intellectual Freedom” — but it was explosive. “Freedom of thought is the only guarantee against an infection of mankind by mass myths, which, in the hands of treacherous hypocrites and demagogues, can be transformed into bloody dictatorships,” he wrote. Suddenly the Soviet Union’s most decorated physicist became its most prominent dissident.
. . .
As Sakharov and his fellow dissidents in the 1970s and ’80s challenged a détente disconnected from human rights, Democrats and Republicans of conscience followed suit. Jimmy Carter and Ronald Reagan disagreed about many specific policies, but both presidents linked human rights and foreign policy. President Carter treated Soviet dissidents not as distractions but as respected partners in a united struggle for freedom. President Reagan went further, tying the fate of specific dissidents to America’s relations with what he called the “evil empire.”

For the full commentary, see:
Natan Sharansky. “The Manifesto That Crippled the Soviets.” The New York Times (Saturday, April 21, 2018): A21.
(Note: ellipsis, and bracketed date, added.)
(Note: the online version of the commentary has the date April 20, 2018, and has the title “The Essay That Helped Bring Down the Soviet Union.”)

Anthony Bourdain “Let the Locals Shine”

(p. A15) People are mourning celebrity chef Anthony Bourdain all over the world–from Kurdistan to South Africa, from Gaza to Mexico. That may surprise American social-justice warriors who have turned food into a battlefield for what they call “cultural appropriation.”
“When you’re cooking a country’s dish for other people,” an Oberlin College student wrote last year, “you’re also representing the meaning of the dish as well as its culture. So if people not from that heritage take food, modify it and serve it as ‘authentic,’ it is appropriative.” This was prompted by a dining-hall menu that included sushi and banh mi. Celebrity alumna Lena Dunham weighed in on the side of the social-justice warriors.
. . .
Bourdain was a frequent target of similar criticism. When he declared Filipino food the next big thing, a writer for London’s Independent newspaper complained that his “well-meaning” comments were “the latest from a Western (usually white) celebrity chef or food critic to take a once scoffed at cuisine, legitimize it and call it a trend.”
Bourdain took it in stride. Asked on his CNN show, “Anthony Bourdain: Parts Unknown,” what he thought about culinary cultural appropriation, he said: “Look, the story of food is the story of appropriation, of invasion and mixed marriages and war and, you know . . . it constantly changes. You know, what’s authentic anyway?”
. . .
When Bourdain took us to places like Libya and Venezuela and West Virginia, he let the locals shine. His vocation was about more than food. It was about people–understanding their cultures and their lives, lifting them up and making their dishes.

For the full commentary, see:
Elisha Maldonado. “Bourdain vs. the Social-Justice Warriors; The celebrity chef scoffed at the notion of opposing ‘cultural appropriation.'” The Wall Street Journal (Tuesday, June 12, 2018): A15.
(Note: ellipses added.)
(Note: the online version of the commentary has the date June 11, 2018.)

“Books Were Systematically Burned”

(p. 12) Vandalizing the Parthenon temple in Athens has been a tenacious tradition. Most famously, Lord Elgin appropriated the “Elgin marbles” in 1801-5. But that was hardly the first example. In the Byzantine era, when the temple had been turned into a church, two bishops — Marinos and Theodosios — carved their names on its monumental columns. The Ottomans used the Parthenon as a gunpowder magazine, hence its pockmarked masonry — the result of an attack by Venetian forces in the 17th century. Now Catherine Nixey, a classics teacher turned writer and journalist, takes us back to earlier desecrations, the destruction of the premier artworks of antiquity by Christian zealots (from the Greek zelos — ardor, eager rivalry) in what she calls “The Darkening Age.”
. . .
Debate — philosophically and physiologically — makes us human, whereas dogma cauterizes our potential as a species. Through the sharing of new ideas the ancients identified the atom, measured the circumference of the earth, grasped the environmental benefits of vegetarianism.
To be sure, Christians would not have a monopoly on orthodoxy, or indeed on suppression: The history of the ancient world typically makes for stomach-churning reading. Pagan philosophers too who flew in the face of religious consensus risked persecution; Socrates, we must not forget, was condemned to death on a religious charge.
But Christians did fetishize dogma. In A.D. 386 a law was passed declaring that those “who contend about religion … shall pay with their lives and blood.” Books were systematically burned.
. . .
. . . she opens her book with a potent description of black-robed zealots from 16 centuries ago taking iron bars to the beautiful statue of Athena in the sanctuary of Palmyra, located in modern-day Syria. Intellectuals in Antioch (in ancient Syria) were tortured and beheaded, as were the statues around them.
. . .
Nixey closes her book with the description of another Athena, in the city of her name, being decapitated around A.D. 529, her defiled body used as a steppingstone into what was once a world-renowned school of philosophy. Athena was the deity of wisdom. The words “wisdom” and “historian” have a common ancestor, a proto-Indo-European word meaning to see things clearly. Nixey delivers this ballista-bolt of a book with her eyes wide open and in an attempt to bring light as well as heat to the sad story of intellectual monoculture and religious intolerance. Her sympathy, corruscatingly, compellingly, is with the Roman orator Symmachus: “We see the same stars, the sky is shared by all, the same world surrounds us. What does it matter what wisdom a person uses to seek for the truth?”

For the full review, see:
Bettany Hughes. “‘How the Ancient World Was Destroyed.” The New York Times Book Review (Sunday, June 10, 2018): 12.
(Note: ellipses between, and at the start of, paragraphs, added; ellipsis internal to paragraph, in original.)
(Note: the online version of the review has the date June 8, 2018, and has the title “How Christians Destroyed the Ancient World.”)

The book under review, is:
Nixey, Catherine. The Darkening Age: The Christian Destruction of the Classical World. Boston: Houghton Mifflin Harcourt, 2018.

Libertarian Peter Thiel Predicts Communist China’s Tech Success (What?)

(p. B1) The Trump administration gave ZTE, which employs 75,000 people and is the world’s No. 4 maker of telecom gear, a stay of execution on Thursday. ZTE, which had violated American sanctions, agreed to pay a $1 billion fine and to allow monitors to set up shop in its headquarters. In return, the company — once a symbol of China’s progress and engineering know-how — will be allowed to buy the American-made microchips, software and other tools it needs to survive.
China’s technology boom, it turns out, has been largely built on top of Western technology.
The ZTE incident, as it is called in China, may be the country’s Sputnik moment. Like the United States in 1957, watching helplessly as the Soviet Union launched the first human-made satellite, many people in China now see how far the country still has to go.
“We realized,” said Dong Jielin, an adjunct professor at the Research Center for Technological Innovation at Tsinghua University in Beijing, “that China’s prosperity was built on sand.”
. . .
(p. B3) . . . many in China — and many cheerleaders of the Chinese tech scene — . . . found themselves in a feedback loop of their own making. The powerful propaganda machine flooded out rational voices, said Ms. Dong of Tsinghua University. The tech boom fits perfectly into Beijing’s grand narrative of a national rejuvenation. Innovation and entrepreneurship are top national policies, with enormous financial backing from the government. Even now, some articles critical of China’s lagging semiconductor industry have disappeared from the internet there.
And it wasn’t just Chinese people. Michael Moritz, the American venture capital investor, warned that China “is leaving Donald Trump’s America behind.” Peter Thiel, a PayPal co-founder, wondered how long it would take for China to overtake the United States. Three to four years, he concluded.
The boom kept many from asking hard questions. They promoted China’s surge in patent filings without looking at whether the patents were any good. They didn’t ask why China still imports 90 percent of its semiconductor components even though the industry became a national priority in 2000.

For the full commentary, see:
Li Yuan. “China’s Sputnik Moment.” The New York Times (Monday, June 11, 2018): B1 & B3.
(Note: ellipses added.)
(Note: the online version of the commentary has the date June 10, 2018, and has the title “THE NEW NEW WORLD; ZTE’s Near-Collapse May Be China’s Sputnik Moment.”)

University of Chicago Defends Free Speech and Tough Intellectual Inquiry

(p. A15) Chicago
Snow carpets the ground at the University of Chicago, and footfalls everywhere are soft, giving the place a hushed serenity. Serene, too, is Robert Zimmer, the university’s 70-year-old president, as he talks about a speaking invitation that could turn his campus turbulent.
Steve Bannon is scheduled to talk at the school early next month–there’s no confirmed date–and Mr. Zimmer is taking criticism for the imminent appearance of Donald Trump’s former right-hand man, a paladin of alt-robust conservatives. Mr. Bannon is precisely the sort of figure who is anathema on American campuses, yet Mr. Zimmer is unfazed by the prospect of his visit, confident that it will pass with no great fuss.
. . .
Mr. Bannon was invited to the university by Luigi Zingales, a finance professor. Would Mr. Zimmer ever contemplate having a quiet word with the prof and asking him to withdraw his invitation to Mr. Bannon? “I wouldn’t even think of it,” Mr. Zimmer answers, in a mildly but unmistakably indignant tone. And no, he won’t be attending the Bannon event. “We have many, many talks,” he says. “I’m really pretty busy.”
Mr. Zingales’s attitude is consistent with the norm Mr. Zimmer seeks to uphold. When I asked the professor by email why he extended the invitation, he replied that Mr. Bannon “was able to interpret a broad dissatisfaction in the electorate that most academics had missed. Remember the shock on November 9, 2016? Regardless of what you think about his political positions, there is something faculty and students can learn from a discussion with him.”
. . .
The University of Chicago has long enjoyed a reputation for tough, even remorseless, intellectual inquiry. Its world-famous economics faculty, for instance, is not a place where faint-hearted academics go to road-test their research. In recent years, as colleges across America have censored unfashionable views, Chicago has also come to be known for setting the gold standard for free expression on campus. Mr. Zimmer, who became president in 2006, deserves much credit. He has been outspoken in defense of free speech and in 2014 even set up a committee–under the constitutional law scholar Geoffrey Stone –that produced the Chicago Principles, the clearest statement by any American university in defense of uninhibited debate.

For the full interview, see:

Tunku Varadarajan, interviewer. “THE WEEKEND INTERVIEW; The Free-Speech University; Steve Bannon is giving a talk at Chicago. Its president is confident he won’t be shouted down.” The Wall Street Journal (Saturday, Feb. 17, 2018): A15.
(Note: ellipses added; italics in original.)
(Note: the online version of the interview has the date Feb. 16, 2018.)

The Politically Correct Fight Against the Leprechaun of Notre Dame

180px-Notre_Dame_Leprechaun_logo.svg.png

Source of image: https://en.wikipedia.org/wiki/Notre_Dame_Leprechaun

(p. A17) So it’s come to this: Leprechauns are hateful.

Not just any leprechauns, mind you. This particular one–hat cocked, chin out, dukes up–happens to be the mascot for the Fighting Irish of the University of Notre Dame. The little, green-suited man is now in the same politically correct crosshairs that recently locked onto the Cleveland Indians’ Chief Wahoo. And ESPN’s Max Kellerman has called on Notre Dame to follow the Indians’ lead and send this leprechaun back to the end of the rainbow where he belongs.
“Many Irish-Americans are not offended, but many are,” Mr. Kellerman said.
. . .
. . . , Mr. Kellerman understands the zeitgeist well. His argument that the 34 million Irish-Americans who are mostly untroubled by the Fighting Irish leprechaun must be forced to yield to the demands of one outraged Irish-American friend is as current as they come.
But in the case of Notre Dame, the more interesting question may be the one the ESPN analyst never asks. Each week on national TV, especially during football season, the Fighting Irish offer their own lesson in diversity. Instead of condemning a cartoon leprechaun, perhaps America ought to be applauding the healthy cultural appropriation that happens every time African-American, Asian-American and Latino athletes compete together wearing jerseys or helmets proudly proclaiming themselves “Irish.”

For the full commentary, see:
William McGurn. “Are Leprechauns Racist?; Notre Dame’s Fighting Irish offer some healthy cultural appropriation.” The Wall Street Journal (Tuesday, February 6, 2018): A17.
(Note: ellipses added.)
(Note: the online version of the commentary has the date Feb. 5, 2018.)

Silicon Valley’s Intolerance of Intellectual Diversity

(p. B4) Billionaire venture capitalist Peter Thiel has said he plans to leave Silicon Valley in part because of its perceived cultural uniformity. He isn’t the only one.
Several tech workers and entrepreneurs also have said they left or plan to leave the San Francisco Bay Area because they feel people there are resistant to different social values and political ideologies. Groupthink and homogeneity are making it a worse place to live and work, these workers said.
. . .
Tim Ferriss, the tech investor and best-selling author of the “4 Hour Workweek,” moved to Austin, Texas, in December, after living in the Bay Area for 17 years, partly because he felt people there penalized anyone who didn’t conform to a hyper liberal credo.
People in Silicon Valley “openly lie to one another out of fear of losing their jobs or being publicly crucified,” said Mr. Ferriss in a recent discussion on Reddit.
. . .
Preethi Kasireddy said she wasn’t surprised when she heard the news that Mr. Thiel is moving to Los Angeles from San Francisco. Ms. Kasireddy, a 27-year-old startup entrepreneur, said she made the same move last November because, like Mr. Thiel, she felt surrounded by people who shared identical beliefs, particularly about how to build a successful company.
Sometimes Silicon Valley venture-capital investors and startup founders “have a certain way of thinking, and if you don’t fit into that way of thinking you’re not in the cool club,” said Ms. Kasireddy, who declined to state her political beliefs but said they didn’t influence her decision to move. She also said she realized many of the resources she needed to build her next project–a blockchain startup–didn’t require her to be in Silicon Valley.

For the full story, see:
Douglas MacMillan. “‘Thiel Isn’t Alone In Tech Departure.” The Wall Street Journal (Tuesday, February 20, 2018): B4.
(Note: ellipses added.)
(Note: the online version of the story has a date of Feb. 18, 2018, and has the title “Like Peter Thiel, Tech Workers Feel Alienated by Silicon Valley ‘Echo Chamber’.”)

“Reject the Dark Side: Free the Net!”

(p. C5) HEALY Matt, what’s a culture/politics tidbit most people don’t know?
FLEGENHEIMER Washington’s most prolific consumer of pop culture is very likely … Ted Cruz. Amateur “S.N.L.” historian, ’80s movie buff and instigator of a Twitter feud with Mark Hamill over net neutrality. He explained the meaning of “Star Wars” to Luke Skywalker. It was very Cruz: @HammillHimself Luke, I know Hollywood can be confusing, but it was Vader who supported govt power over everything said & done on the Internet. That’s why giant corps (Google, Facebook, Netflix) supported the FCC power grab of net neutrality. Reject the dark side: Free the net! Ted Cruz 12:25 PM – Dec 17, 2017
ROGERS ’80s movie buff?
FLEGENHEIMER “The Princess Bride”! Life on the campaign trail with Ted Cruz was basically months of “Princess Bride” imitations with an occasional discussion of Obamacare.

For the full commentary, see:
MATT FLEGENHEIMER and KATIE ROGERS. “‘S.N.L.’ Kimmel. Covfefe.” The New York Times (Weds., December 27, 2017): C1 & C5.
(Note: ellipsis, bold and caps, in original.).
(Note: the online version of the commentary has the date DEC. 26, 2017, and has the title “Kimmel, Covfefe, ‘Wonder Woman’: Washington on Pop Culture in 2017.” The commentary/discussion is credited to Flegenheimer and Rogers, but Patrick Healy also participated. There are a few minor differences in how the print and online versions present the Cruz tweet. The quote above, follows the print version.)

The Dutch Laughed in Their Golden Age

(p. 16) HAARLEM, the Netherlands — If you were asked to quickly close your eyes and conjure a picture of the Dutch Golden Age, you might come up with an image of dour, pale figures clad all in black with stiff white ruffs bracing their necks. But it may be time to update that image.
Jokes, and particularly coarse or bawdy humor, were apparently central to the life and art of the Dutch 17th century, according to a new exhibition at the Frans Hals Museum here, “The Art of Laughter: Humor in the Golden Age” which runs from Nov. 11 through March 18, 2018. The exhibition features about 60 masterpieces from leading artists such as Hals, Rembrandt, Jan Steen, Judith Leyster and Gerard van Honthorst, inspired by comic characters, explicit humor and visual punning — with lots of images of people laughing.
“If we learned anything from the research, it was how incredibly important and how widespread humor was in the Golden Age in Dutch culture, but also in painting,” said Anna Tummers, one of the show’s curators at the museum, in an interview a few weeks before the opening. “The more we worked on it, the more we realized quite how many paintings have a joke as their very core.”
. . .
The type of humor in the pictures breaks down into three categories. More than half make scatological references (in which “human excreta feature prominently,” according to the exhibition catalog) while sexually suggestive images make up much of the rest. In the second category, the jokes often focus on “unbridled lust or unequal love.” The third category is trompe-l’œil images — which are designed to fool the eye — or painted practical jokes, which had been in existence since antiquity but surged during the Dutch Golden Age.
“There are lots of sources about how art lovers and others couldn’t stop laughing when they realized that they were taken in by pictures of for example, a boy sleeping or a maid that someone tried to kiss, but who turned out to be a painting,” Ms. Tummers said.

For the full review, see:
NINA SIEGAL. “Need a Laugh? The Dutch Golden Age Can Help.” The New York Times FINE ARTS & EXHIBITS Section (Sun., OCT. 29, 2017): 16.
(Note: ellipsis added.)
(Note: the online version of the review has the date OCT. 21 [sic], 2017, and has the title “Need a Good Laugh? Check Out Some 17th-Century Dutch Art.” The wording of the online version differs substantially from that in the print version. The passages quoted above, are from the online version.)

Yale President Defends Free Speech

(p. A23) In 1963, the Yale Political Union, one of the oldest collegiate debate societies in the United States, invited the defiant segregationist governor of Alabama, George Wallace, to Yale. Just a few weeks before his scheduled visit, Klansmen bombed the 16th Street Baptist Church in Birmingham, Ala., killing four African-American schoolgirls and wounding 22 others.
Wallace — the personification of Southern hostility to integration — had famously stood on the portico of the Alabama State Capitol and declared in his inaugural speech, “Segregation now, segregation tomorrow, segregation forever!” Many blamed Wallace for inciting the violence.
The provost and acting president of Yale, Kingman Brewster Jr., advised the students to withdraw their invitation. Mayor Richard C. Lee said Wallace was “officially unwelcome” in New Haven.
Not everyone agreed. Pauli Murray, a lawyer and civil rights activist pursuing her doctorate of jurisprudence at the law school, wrote to Brewster, urging him to send a clear message that Wallace should be allowed to express his views at Yale.
. . .
In linking the fate of the civil rights movement to Wallace’s speech, she reminds us that the Constitution makes for strange bedfellows. It applies to segregationists and integrationists, civil rights activists and self-proclaimed racists. All Americans can lay claim to its protections, but those, like Murray, who seek to change society and extend freedoms to the most marginalized may need it most.

For the full commentary, see:
Peter Salovey. “Free Speech, Personified.” The New York Times (Mon., NOV. 27, 2017): A23.
(Note: ellipsis added.)
(Note: the online version of the commentary has the date NOV. 26, 2017. The wording of the online version differs substantially from that in the print version. The passages quoted above, are from the online version.)