Category Archives: Random Blogging

Celebrity Journalism

A growing number of Americans subscribe to a Substack newsletter. Most of the successful ones are written by well-known journalists who have left our rapidly disappearing newspapers and taken their reportorial skills or well-received punditry to Substack, where they can earn considerably more. (An exception is the much-read, much quoted Heather Cox Richardson, who is a historian and has gained an enormous and lucrative following by providing historic context for the various insanities of our day.)

A recent essay has addressed this movement to the newsletter format, focusing on the “celebrity” element involved, and the effect on traditional journalism.

These high-profile defections from legacy publications have roiled the media world this year, posing a threat to more traditional publishing models. But Substack also sits at the nexus of deeper concerns about American culture: our individualistic view of work, the massive rewards that accrue to highflyers, and our willingness to invest ourselves in one-way relationships with public figures. Together, these concerns coalesce into a question: Should the people we rely on to inform us be celebrities?…

As is true across Internet culture, a writer who wants to make good money through Substack must become an influencer. Even if journalists have made their names with the assistance of rarely seen editors, fact checkers, and photographers, their personal brands are what entice fans to sign up for their newsletters. By helping writers monetize their bylines, Substack maintains the fiction that writing––or any profession, for that matter—is a solitary pursuit. Because subscribers pay writers directly, they cut around all the labor that makes good journalism possible. It’s like going to see your favorite actors perform, but with no stage manager, costume shop, or lighting crew.

These are absolutely valid concerns, but I have a different one.

I have posted several times about the unifying impact of “legacy” newspapers and other forms of genuinely mass media. Here in Indianapolis, even though we have never had anything approaching a truly first-rate daily newspaper, citizens saw the same headlines, read the same stories (if they did read past the headlines) and occupied a more-or-less common reality. Even when they disagreed with what they were reading, they were arguing about the same information.

The Internet has pretty well destroyed that common reality–and Substack, with its highly individualized approach to “news” is eroding it further. Just choose the “celebrity journalists” who share your general worldview and confirm your biases, and get your “news” straight from him or her.

Want evidence that the election was rigged, just like Trump said? Or would you prefer to read about the investigations into Trump’s fraudulent business practices, and the fact that Eric Trump “took the fifth” five hundred times during a deposition? Maybe you aren’t really interested in the imminent demise of American democracy, and ignore political news entirely, choosing to follow Kardasians and other chosen “influencers.”

It’s the balkanization of evidence and information, and it leads to–or at least supports– the divisiveness and polarization that threaten to take America down.

On the plus side, as we struggle to revive a common information environment, there is some promising news on the newspaper front, in what might be a new model for the industry.

In an unusual merger that some hope could serve as a national model to preserve local journalism, Chicago’s NPR station plans to acquire one of the city’s major daily newspapers.
On Tuesday, the board of directors for Chicago Public Media, the umbrella organization for WBEZ, approved moving forward with the acquisition of the Chicago Sun-Times. The deal is expected to be complete by Jan. 31.

Chicago is one of the nation’s largest media markets, and WBEZ — which started in the 1940s as an arm of the Chicago Board of Education — is where some of public radio’s most notable programs were formed, including “This American Life,” “Wait, Wait … Don’t Tell Me” and “Serial.”

The Sun-Times has also been publishing since the 1940s. It is known as much for its hard-hitting tabloid-like coverage as its eight Pulitzer prizes — and being the longtime home of celebrated film critic Roger Ebert. Lately, however, it has endured the same financial tumult as many other local newspapers.

One observer quoted in the story called the acquisition “a landmark deal in American local media,” and noted that it will allow the paper to access financial backing from local foundations. “This approach has worked well in Philadelphia and is off to a promising start in Chicago,” he said.

I keep reminding myself that we are in an era of transition, and that–eventually–these changes will “shake out” into a new news environment. The best-case scenario will create a generally-accepted reality enriched–but not dominated– by newsletters, blogs and internet sites.

We can only hope…..

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Identity

I still remember when I first recognized the extent and reality of racism. I was in middle school, and I thought, well, when enough people have intermarried to make the whole world more or less the same color, that would take care of the problem.

At that age, I was blissfully ignorant of the tribalism that would make mankind unlikely to reach that simple “solution”–or the likelihood that if we were all the same skin color, we’d find other ways to distinguish between “us” (the good guys) and “them” (the suspect “others.”)

What made me recall the naïveté of my long-ago “insight” was a really fascinating essay in the Hedgehog Review, titled “My Identity Problem.” In it, Alan Shapiro–a poet and professor of English– muses about his lifelong experience of “belonging, yet standing apart.” Shapiro focused on the relationship between his Jewish-ness and his American-ness, and  explained how that experience affects his approach to contemporary arguments about cultural appropriation: is a given example an exercise in empathy, or an unjustified (and inevitably inauthentic) intrusion into someone else’s culture?

That led him to a consideration of the way group identities serve us, and then to a really wonderful anecdote from one of his classes that–at least for me–illustrated the impossibility of avoiding “appropriations.”

A student of Japanese and Latino descent in one of my classes pushed back strongly when I advanced that line of reasoning: “That’s different,” he said. “Black and brown people can write from a white perspective because they aren’t part of the white power structure. When you do it, it’s cultural appropriation. We should just focus on our own culture, and not raid someone else’s. It just isn’t kosher.”

I thought at first that he was joking, using the word kosher. But no one laughed, and he wasn’t smiling. I said, “That’s an interesting word, kosher. A hundred years ago it was a word only Jews used, and only among each other. Now it’s so mainstream it’s hardly even a Jewish word.” I wanted to ask the student what he meant exactly by “white power structure,” but frankly, on this occasion (as on others), I was afraid to give offense.

Still, I continue to wonder: By “white power structure,” do people mean redlining and other unfair lending practices, police brutality, or biased hiring? Does it also include the cars we drive, the latest devices we avidly consume, the huge chunks of time devoted to social media, selling ourselves and our enviable lives to thousands of “friends” we’ve never met? Is anybody pure? Is any culture? Even while we’re all caught up in various systems of power, and despite the rigid monolithic metaphor—white power structure—the systems that make up our social life are neither fixed nor fated, but are constantly in flux, emerging and dissolving unpredictably.

And though it may seem like a small thing, I was deeply touched and heartened by how “naturally” a word like kosher had been assimilated from “my” culture into the American speech of a gay man whose father was Japanese and mother Latina. What better evidence of both the assimilationist metaphor of the melting pot and the identity-driven metaphor of a tossed salad. The exchange with my student seemed proof to me of just how impossible it is to privatize culture, how culture is not a thing or a piece of property you can build a wall around. Never unalloyed, it exists and flourishes through promiscuous intermingling.

As Shapiro writes at a later point in the essay, our group identities are an inescapable part of who we are–but only a part.

In an America where most of us identify as members of many “groups,” (what sociologists and political scientists call “cross-cutting” identities), being a member of any particular one–even a particular marginalized population–doesn’t determine how we think or act. We all take different parts of ourselves from the various communities to which we all belong–a reality that prevents us from being wholly defined by any specific one of them.

That reality is ultimately why bigotry–racism, Anti-Semitism, etc.– is so stupid.

At its core, bigotry is the belief that group identity trumps individuality and behavior—the belief that people who share a skin color or religion or sexual orientation all share essential characteristics that distinguish “them” from “us.” It is a worldview that refuses to see people as people—as individuals who deserve to be approached and evaluated as individuals.

It just isn’t kosher.

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Grievance, Trust And Conspiracy

A long essay in The Washington Post a few weeks ago made an effort to demystify America’s current embrace of conspiracy theories.

The author acknowledged that Americans have always been susceptible to these theories, and that mass delusions, disinformation and conspiracy mongering are hardly unique to America. Granted, the internet has made dissemination of these beliefs far simpler, and more visible to those of us that don’t engage with them, but that isn’t a measure of how prevalent they are.

I read the essay with considerable interest, because–really! What sorts of people believe the most prominent versions going around these days? The essay described a couple of them:

QAnon followers believe that former president Donald Trump spent his time as president battling a cabal of Satan-worshiping “deep state” Democrats who traffic children for sex, a paranoia that has often led to valuable resources being diverted away from real missing children cases. Since the 2020 election, they have also come to believe that Trump’s loss was the result of massive fraud, a disproved conspiracy theory that has in turn created a real threat to our democracy and elections. Going further than the 7 in 10 Republican voters who believe the same election conspiracy, Q followers also assure with prophetic zeal that Trump will be reinstated imminently. Mass arrests of the country’s corrupt elite and a “Great Awakening” will follow, they say.

This one is even more bizarre (if possible):

This one — bordering on messianic and based in part on numerology — involved the slain president’s son, who himself died in a plane crash in 1999. Here on the grassy knoll, they believed, John F. Kennedy Jr. would soon reemerge more than two decades after having faked his own death, or would perhaps be reincarnated outright. The resurrected son of the assassinated father, they assured, would become Trump’s vice president.

The author assured readers that–looney-tunes as these seem–they emerge from a long history of similarly outlandish beliefs. He traced a variety of these irrational stories through the nation’s history–remember all those witches in Salem? The “alternative” theories about the assassination of JFK? The insistence that Barack Obama was really born in Kenya?

Why do such theories thrive here–and under what circumstances? I’m not a psychiatrist and I don’t play one on TV, but think the following paragraphs explain a lot. (It always comes back to racism…)

Here in the United States, conspiracy theories have always been exacerbated by our unique racial, ethnic and religious pluralism, according to Goldberg and other historians.

As populist myths, conspiracy theories allow their believers to feel part of a “true” American community, as special defenders of it. They thrive, the historical record shows, amid the mistrust that exists between people and communities.
Americans have often embraced conspiratorial stories and lies with particular vigor during moments of pronounced uncertainty wrought by social and technological change. And conspiracy theory opportunists throughout U.S. history have found myriad ways to exploit these particular American fissures.

Students of these theories tell us that they are about certainty, belonging and power. They flourish because they resonate with people who are fearful and/or dissatisfied with their lives–people looking for someone to blame for whatever it is that they fear or whatever has gone wrong. As the author says,

To understand the lure of conspiracy theories and alternate realities, you have to interrogate what people get out of believing such things. You have to understand the human emotions — fear, estrangement, resentment — that underlie them.

The author also explains why we are hearing so much more about these trips into la-la land.

Over the past 20 years, sweeping technological change has dramatically accelerated the speed with which conspiracy theories can spread and has made it easier for people with fringe beliefs to find one another. I have seen in my reporting time and again that conspiracy theory communities online can often become more important to believers than their offline relations, a new kind of self-segregation that can eviscerate even family bonds. In our chaotic and divided moment, the stories we believe say something about the factions we belong to, like the music we listen to or the clothes we wear.

The Internet has not only made it easier for conspiratorial communities to organize, but it has also made conspiracy mongering substantially less arduous. No longer do those trafficking in conspiracy theories have to write books or stitch together grand presentations for maximum effect.

Add in the erosion of trust in American institutions, including government, and the very human tendency to see simple incompetence as something darker and more intentional–the need to identify a culprit who did it (whatever “it” was) on purpose…and the next thing you know, you’ve got Jewish Space Lasers.

We live in weird times.

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Will Propaganda Win?

Did Betty White die because she got a Covid vaccine booster?

Evidently, that’s one of the messages being circulated by the (very busy) purveyors of what we politely call “misinformation” and what is more accurately labeled propaganda. 

According to the News Literacy Project,

 Propagators of anti-vaccine disinformation previously have seized on celebrity deaths — including baseball great Hank Aaron; boxer Marvin Hagler; Prince Philip, the Duke of Edinburgh; and rapper DMX — to falsely impugn the safety of COVID-19 vaccines. Remember: Vaccinated people also die of other causes and a significant portion of the population, including celebrities, are vaccinated. Posts that falsely connect high-profile deaths to vaccines are often attempting to exploit the public’s emotions to generate fear and distrust.

With respect to a phony Betty White quote used in that particular effort, the Project noted

This particular rumor has another red flag: The fake quote has been added to a screenshot of a social media preview for an actual article in which the quote never appeared. This lends the fabricated quote an air of authenticity without providing a clickable link, making it less likely that people will check the alleged source to confirm that the quote is authentic.

I subscribe to a couple of newsletters devoted to news literacy. There are some valiant efforts “out there” to combat the “choose your own reality” media environment we currently inhabit–efforts to provide people with mechanisms for evaluating the credibility of social media posts.

In addition to debunking the suggestion that 99-year-old Betty White died from a vaccine booster, the most recent newsletter from the News Literacy Project highlighted the continued, determined campaign to peddle the “Big Lie.” 

A year after the Jan. 6 insurrection at the U.S. Capitol, the role of misinformation in fueling the historic attack continues to come into clearer focus, as does the extent to which falsehoods still shape Americans’ divided views of the deadly riot. Misinformation swept across podcasts, Facebook — as documented in this new investigation by ProPublica and The Washington Post — and other social media platforms ahead of the attack, allowing false narratives to take root and spread. Some news organizations recently published fact-checking roundups that debunk persistent falsehoods and underscore the ongoing threat misinformation poses to democracy.

The problem, of course, is that the folks most susceptible to these falsehoods, and most likely to disseminate them further, don’t read or trust outlets like ProPublica and The Washington Post. Instead, they look for more ideologically compatible sources when they engage in what we used to call “cherry picking”–what psychologists call “confirmation bias”–in their search for information.

No matter how off-the-wall any particular belief might be, there’s a website out there confirming it. (As I used to tell my Media and Public Policy students, if you really believe that aliens once landed in Roswell, New Mexico, I can find you several websites with pictures of the aliens…)

Right now, credible media outlets are focused on very real threats to American democratic institutions. And although it is absolutely true that the country has previously faced and overcome significant challenges to our unity and constitutional system, I can’t help thinking about what is different this time. I think about  that quote attributed to Mark Twain to the effect that “that history doesn’t repeat, but it rhymes.”

What is different about the stanza of that rhyme that we currently occupy is an unprecedented media environment–the extent of disinformation and propaganda, the ease of accessing false “evidence” proving that this or that conspiracy theory is correct, and the consequential, damaging absence of a widely shared reality.

It has never been easier to believe nonsense. It has never been easier to attribute the inevitable disappointments in life to nefarious (albeit non-existent) machinations of “others”– those people who look, think or pray differently.   

Political scientists and (some) politicians have long emphasized the critical importance of a free press to a free society. That’s why the First Amendment prohibited government suppression–i.e.,censorship. But censorship–like so much else–has evolved. Thanks to new communication technologies, contemporary autocrats have discovered that controlling the flow of information no longer requires suppression: censorship can be achieved simply by sowing confusion and/or drowning out disfavored news.

We are about to see what happens when credible journalism is buried in bullshit– swamped by outlets purveying partisan propaganda and lunatic conspiracy theories–and citizens at that media smorgasbord are invited to pick and choose from the copious selection. 

I’m very much afraid this “rhyme” is uncharted territory.

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There Really Is Good News Out There

One of my New Year’s resolutions (okay, my only New Year’s resolution–I’m old and I’ve learned from past failures…) is to scan the media-verse for positive news, for evidence that not everything in the world is swirling the porcelain bowl.

And guess what? If you look closely, it’s out there, hiding among the predictions of doom, gloom and civil war.

For example, I found “The World in Cheer: 192 Ways the World Got Better in 2021.”

Obviously, I’m not going to list all 192, but I do want to highlight some items from the list, many of them focused on ameliorating climate change. For example, a 5,000 mile line of trees is being planted across the African continent to prevent the spread of the Sahara desert. A California law giving cash to non-car commuters helped increase transit ridership by 50%. The French have enacted a ban on single use plastics for many fruits and vegetables that is projected to reduce plastic packaging by one billion units each year. 

And a company in Vancouver has “upcycled” 33 million chopsticks into everything from cutting boards and shelves to dominos and furniture. 

There are all sorts of other “good news” items that had escaped my notice (and probably the notice of most others in a year dominated by coverage of things like the pandemic and Manchin’s intransigence on the filibuster…). A smattering:

The total number of incarcerated people in the U.S. fell by 13% between 2010 and 2020.

Up to 400 Spanish companies will reduce their employees’ working week to 32 hours while keeping salaries the same. 

El Paso Community College used its pandemic relief aid to forgive $3 million in student debt.

Forty-one women topped the new Fortune 500 list, more than at any other time in the six decades that the list has been published.

A town in Arizona converted a juvenile detention center into a youth hangout, and juvenile arrests in the county dropped by 55%.

In the past eight years, the number of worker-owned co-ops in the U.S. has increased 36%. The business model offers employees, on average, more than $7 more per hour than standard businesses.

There are valuable policy lessons to be learned from most of the items on the list–and there are many more such items. I encourage you to visit the site and review the list when the daily headlines make you want to hide under the bed.

The encouraging economic news isn’t confined to such lists. One of the thorniest problems of the American economy has been the substitution of “gig work” for the steady jobs that offered past generations of workers predictability and benefits. Start-ups like Uber and Lyft seemed likely to accelerate the trend. 

But maybe not. Axios reports that

Startups like Alto, Revel and Kaptyn are positioning themselves as Rideshare 2.0. — alternatives to Uber and Lyft that use employees rather than gig workers as drivers and put fleets of company-owned cars on the road.

Why it matters: These companies’ vertically integrated business models mean they can roll out electric fleets more quickly than the current market leaders, whose pledges to go electric depend on persuading gig drivers to upgrade their personal cars to EVs.

These services will be good for the environment and fair to the drivers.

By employing their own drivers and maintaining their own fleets, these companies aim to provide more consistent, reliable, safe transportation, while ensuring that drivers can earn a decent living — and the companies can make a profit…

Drivers can earn from $15.50 to $18.75 per hour, depending on demand, plus company-paid health insurance.

That we are in an era of massive social and technological change is probably the one thing everyone agrees on. So much of the anger and nastiness we are seeing is a knee-jerk reaction from frightened people rejecting the reality and implications of those changes.

Humanity has been here before. 

My search for “good news” isn’t just an effort to keep me from experiencing suicidal episodes. It is a search for evidence supporting an alternative explanation of our tumultuous times–an explanation that history suggests is as likely as the social disintegration that too many members of the Chattering Classes are predicting. 

Yes, it’s possible that the sheer strength of denial–refusal to see “others” as fully human, rejection of science that calls into question some supposedly “eternal” verities, insistence on the superiority of one’s tribal identity–will plunge the world into another dark age. But  it is equally possible that we are experiencing “birth pangs”–that the millions of people doggedly pursuing social progress and environmental health will ultimately emerge triumphant. 

Our job is to facilitate the trip down the birth canal and help midwife that brave new world….

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