How to Call B.S. on Big Data: A Practical Guide, Michelle Nijhuis
Mind the Bullshit Asymmetry Principle, articulated by the Italian software developer Alberto Brandolini in 2013: the amount of energy needed to refute bullshit is an order of magnitude bigger than that needed to produce it. Or, as Jonathan Swift put it in 1710, “Falsehood flies, and truth comes limping after it.”Plus ça change.
ERROL MORRIS: I found an innocent man who came very close to being executed. [Adams’s execution was scheduled for May 8, 1979, but Supreme Court Justice Lewis F. Powell Jr. ordered a stay only three days before he was to be strapped into the lethal-injection gurney. Ultimately, the court overturned his death sentence, but not his conviction.] I uncovered all of these appalling details 30 years ago and then opened up a newspaper recently and read about Buck. It’s as if nothing ever happened. That’s both depressing and infuriating. Mitt Romney, when he was governor of Massachusetts, was told that the death penalty is problematic because it’s fallible. You could execute an innocent person, and given our current state of knowledge, there is really no way to bring them back. Once executed, they stay executed.
CHRISTINA SWARNS: And so what was Romney’s reply?
ERROL MORRIS: He said: Oh, that’s simple. We’ll just make it infallible. We’ll make it foolproof. You said it’s fallible. We’ll just fix that.
Stop Pretending You’re Not Rich, Richard V. Reeves
So imagine my horror at discovering that the United States is more calcified by class than Britain, especially toward the top. The big difference is that most of the people on the highest rung in America are in denial about their privilege. The American myth of meritocracy allows them to attribute their position to their brilliance and diligence, rather than to luck or a rigged system. At least posh people in England have the decency to feel guilty.
In Britain, it is politically impossible to be prime minister and send your children to the equivalent of a private high school. Even Old Etonian David Cameron couldn’t do it. In the United States, the most liberal politician can pay for a lavish education in the private sector. Some of my most progressive friends send their children to $30,000-a-year high schools. The surprise is not that they do it. It is that they do it without so much as a murmur of moral disquiet.
Beneath a veneer of classlessness, the American class reproduction machine operates with ruthless efficiency. In particular, the upper middle class is solidifying. This favored fifth at the top of the income distribution, with an average annual household income of $200,000, has been separating from the 80 percent below. Collectively, this top fifth has seen a $4 trillion-plus increase in pretax income since 1979, compared to just over $3 trillion for everyone else. Some of those gains went to the top 1 percent. But most went to the 19 percent just beneath them.
Monday, June 12, marks the 50th anniversary of the landmark United States Supreme Court decision Loving v. Virginia, which quashed anti-miscegenation laws in 16 states around the nation, ushering restrictions against interracial marriage to the wrong side of history.
The date is now remembered as Loving Day in honor of Richard and Mildred Loving, the couple who defied the state’s ability to dictate the terms of their love based on their skin color. Mildred, who was of African American and Native American descent, and Richard, who was white, wed in 1958 in Washington D.C., because interracial marriage was illegal in their native rural Virginia, as well as 15 other Southern U.S. states.
When the Lovings returned to Virginia, however, local police raided their home one early morning after being tipped off by another resident. They declared the Lovings’ marriage license invalid within the scope of the state, placing the couple under arrest.
What counts as language education policy?: Developing a materialist Anti-racist approach to language activism, Nelson Flores and Soﬁa Chaparro
Abstract: Language activism has been at the core of language education policy since its emergence as a scholarly ﬁeld in the 1960s under the leadership of Joshua Fishman. In this article, we seek to build on this tradition to envision a new approach to language activism for the twenty-ﬁrst century. In particular, we advocate a materialist anti-racist approach to language activism that broadens what counts as language education policy to include a focus on the broader racial and economic policies that impact the lives of language-minoritized communities. In order to illustrate the need for a materialist anti-racist framing of language education policy we provide portraits of four schools in the School District of Philadelphia that offer dual language bilingual education programs. We demonstrate the ways that larger societal inequities hinder these programs from serving the socially transformative function that advocates for these programs aspire toward. We end by calling for a new paradigm of language education policy that connects language activism with other movements that seek to address societal inequities caused by a myriad of factors including poverty, racism, and xenophobia.
The difficulties scholars have writing for a broad audience, Christopher Schaberg and Ian Bogost
Scholars have insights, experience and research that can help the public navigate the contemporary world, but scholarly work all too often goes unseen. Sometimes it gets sequestered behind exorbitant paywalls or prohibitively steep book prices. Other times it gets lost in the pages of esoteric journals. Other times yet, it’s easy to access but hard to understand due to jargon and doublespeak. And often it doesn’t reach a substantial audience, dooming its aspirations to impact public life.
How can scholars write for wider audiences without compromising their lives as disciplinary researchers?
The Confederate flag largely disappeared after the Civil War. The fight against civil rights brought it back, Logan Strother, Thomas Ogorzalek, and Spencer Piston
But what is less well-known is the actual history of these symbols after the Civil War — and this history sheds important light on the debate. Confederate symbols have not always been a part of American or Southern life. They largely disappeared after the Civil War. And when they reappeared, it was not because of a newfound appreciation of Southern history.
Instead, as we argue in a newly published article, white Southerners reintroduced these symbols as a means of resisting the Civil Rights movement. The desire to maintain whites’ dominant position in the racial hierarchy of the United States was at the root of the rediscovery of Confederate symbols.
Pride or Prejudice: Racial Prejudice, Southern Heritage, and White Support for the Confederate Battle Flag, Logan Strother, Spencer Piston, and Thomas Ogorzalek
Abstract: Debates about the meaning of Southern symbols such as the Confederate battle emblem are sweeping the nation. These debates typically revolve around the question of whether such symbols represent “heritage or hatred:” racially innocuous Southern pride or White prejudice against B lacks. In order to assess these competing claims, we first examine the historical reintroduction of the Confederate flag in the Deep South in the 1950s and 1960s; next, we analyze three survey datasets, including one nationally representative dataset and two probability samples of White Georgians and White South Carolinians, in order to build and assess a stronger theoretical account of the racial motivations underlying such symbols than currently exists. While our findings yield strong support for the hypothesis that prejudice against Blacks bolsters White support for Southern symbols, support for the Southern heritage hypothesis is decidedly mixed. Despite widespread denials that Southern symbols reflect racism, racial prejudice is strongly associated with support for such symbols.