A Meditation On Media

Is our current media environment to blame for America’s social dysfunction? Two critical questions:

In a large and diverse country, the ability of citizens to participate in the democratic process on the basis of informed decisions is heavily dependent upon the quality, factual accuracy, objectivity and completeness of the information available to them. Do Americans have the ability to select credible information from the incessant competition for eyeballs and clicks?

In a world where the news and entertainment environments are increasingly fragmented, where a media landscape populated with broadly shared information and common cultural references is disappearing, can Americans even conduct a truly public conversation?

Our ability to devise answers to these questions is constrained both by America’s commitment to freedom of speech and press—a commitment set out in and protected by the First Amendment—and a recognition that efforts by government to control what citizens can access online would be more dangerous than the current situation (assuming such control would even be possible in the age of the Internet).

So how did we get here? And far more importantly, how do we get out?

A series of new technologies challenged and ultimately defeated journalistic norms that had developed over the years. Cable television ushered in a virtually unlimited number of channels, upending government rules created for an era in which the federal government owned and auctioned off the limited number of usable broadcast frequencies. The numerous new cable networks made possible by the new technologies were unconstrained by the earlier requirement that their use of the airwaves be consistent with “the public interest.”  The subsequent development of the Internet greatly reduced the costs that had previously prevented the entry of numbers of would-be publishers by dramatically reducing the  investment needed to compete with established newspapers and magazines. Suddenly, virtually anyone with a computer, an internet connection and the ability to generate content could claim to be news sources. Professional journalists found themselves competing for readers’ attention with thousands of webpages, in many cases produced by persons and organizations unacquainted with and unrestrained by professional norms and ethics.

By the time the digital revolution took hold, much of cable news (and virtually all of talk radio before it) had already reverted to the explicit partisanship of earlier days. Fox News may have been the most effective; it shrewdly attacked and undermined the ethic of objectivity by elevating balance as the metric by which journalism was to be judged. The network’s motto, “Fair and balanced” reconceptualized journalism as stenography: suggesting that only “he said, she said” reporting was “fair,” and that failure to devote equivalent air time or column inches to “both sides” equated to media bias. Efforts to achieve “balance” (and thus “fairness”) led to reporters giving equal time to arguments for and against settled science or law; the reality of climate change, for example, was portrayed as an ongoing debate, despite the fact that some 97% of scientists are on one side of that debate and only a few outliers (mostly financed by fossil fuel interests) continue to take an opposing view. Such an approach to reporting leaves readers with the impression that matters of established fact are still unresolved. Balance so conceived does not require objectivity; worse, the pursuit of balance perversely operates to relieve journalists of a vital part of their job: determining, verifying and reporting what is and is not factual, so that the public can make genuinely informed decisions.

The great promise of the Internet was that it would make much more information available, and that Americans’ access to information would no longer be limited by the gatekeeping function of the legacy media. Online, many more stories could be told and they could be told in much more depth. Those undeniable gains, however, have come at a considerable and largely unanticipated cost—notably, the return of an intensely partisan media, wide dissemination of spin, conspiracy theories and outright propaganda, a massive loss of local reporting (especially about local government), the hegemony of new and enormous online platforms (most prominently Google, Facebook and Twitter), growing and corrosive public uncertainty about the accuracy of all news, and the near disappearance of a truly mass media.

It’s one thing to disagree about something that everyone can see. Different people can look at a photo, a piece of art, or a draft of a pending bill, and disagree about its meaning or, in the case of proposed legislation, whether it is a good idea, or would be effective in achieving its purported purpose. In a fragmented media environment that gives disproportionate time and space to assorted “pundits” of varying philosophies and degrees of probity (talking heads are much cheaper than investigative reporters), however, the American people are far too often not seeing the same thing, hearing the same analyses, or occupying the same reality.

Today’s media environment is reminiscent of the time before cellphones when a friend and I agreed to meet for lunch at “the tearoom.” Back then, two department stores in our city had tearooms; I went to one while she went to the other. This made conversation impossible, in much the same way that our current media environment, which places citizens in different “rooms” or conversations, impedes genuine communication.

There is a difference between an audience and a public. Journalism is about more than dissemination of news and other information; it’s about the creation of shared awareness. It’s about occupying the same reality (or eating at the same tearoom).  It’s about enabling and facilitating meaningful communication. As the information environment continues to fracture into smaller and more widely dispersed niches, Americans are losing the common ground upon which public communication and discourse depend. When cities had one or two widely-read newspapers, subscribers were exposed to the same headlines and ledes, even if they didn’t read through the articles. When large numbers of Americans tuned into Walter Cronkite’s newscast or to one of his two network competitors, they heard reports of the same events.  Recent research showing that political polarization increases after local newspapers close shouldn’t surprise us.

If today’s citizens do not share a reasonable amount of accurate information, if different constituencies access different media resources and occupy incommensurate realities, what happens to the concept of a public? To the ideal of informed debate? How do such citizens engage in self-government? If I point to a piece of furniture and say it’s a table, and you insist that, no, it is a chair, how do we decide how to use it? Worse still, if my description of the furniture goes to one audience, and your contrary description goes to another, to whom do we transmit a correction? How do we counter spin, propaganda or even honest mistakes when we have no way of determining who received those original, erroneous messages?

If the ultimate effects of our current information environment are unknown, the intermediate effects are less ambiguous. Citizens who choose different sources for their  news and information tend to choose sources that solidify and confirm their tribal affiliations, reinforce their fears, and make it more difficult to understand the perspectives of those with whom they disagree. Worse, the growth of uncertainty about the validity of what we encounter online has undermined trust in a wide variety of social and governmental institutions. Today, the most effective way to censor something is to sow distrust rather than by suppressing or muzzling the speech itself.

In the November, 2016 election, top fake election news stories generated more total engagement on Facebook than top election stories from 19 major news outlets combined. The ability of social media platforms to target recipients for information based upon sophisticated analyses of individual preferences threatens the very existence of a genuinely public sphere in which a true marketplace of ideas could operate. We are clearly in uncharted waters.

The obvious question is: what can be done? How can Americans take advantage of the substantial benefits that come with access to virtually unlimited information while avoiding the pitfalls of atomization, inaccuracy and outright propaganda? How can we ensure that enough citizens share enough information to engage in informed debate and  political conversation?

It’s too late to put the genie back in the lamp.

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The Way We Never Were

One of my favorite books is The Way We Never Were: American Families and the Nostalgia Trap, by Stephanie Coontz. The book is a great read, and a debunking of the myths Americans like to tell ourselves: that in the “olden days” we didn’t depend on government largesse (we “always stood on our own two feet”), nice women were chaste (out-of-wedlock pregnancies are somehow a consequence of modern sinfulness), and similar beliefs belied by the evidence.

As Coontz documents, a man’s home has never been his castle, the “male breadwinner marriage” is the least traditional family in history, and rape and sexual assault were far higher in the 1970s than they are today.

Over at Dispatches from the Culture Wars, Ed Brayton reports that Salman Rushdie has updated Coontz’ insight and applied it to our contemporary political environment.

“I think that what Mr. Trump is doing here that is similar to what’s happening in Britain and even what’s happening in India is in all three place, leaders are inventing a mythology of a false past, a kind of golden age, you know, that if we could only get back to, that everything would be good,” Rushdie told anchor Ari Melber. “You know, make America great again. You want to ask when exactly was that? Was it last week? Was it before slavery was abolished? Was it before the civil rights movement? Was it before women had the vote? When was America great in the way we should get back to?“

The myth of the — the golden age is always a myth,” said Rushdie. “Boris Johnson right now in Britain is trying to sell the idea of a golden age of England that could be restored if only all these inconvenient foreigners would go away. Mr. Modi in India is trying to sell the idea of an ancient golden Hindu age which has been ruined by the presence of Muslims. All three are doing the same thing. They’re inventing history in order to justify the actions of the present, and I think that’s dangerous.”

As Brayton notes, this is the appeal of nostalgia for a past that never existed.

It’s the classic “paradise lost” myth and it’s a powerful emotional motivator for the most ignorant among us. We used to have a garden of Eden, until “they” came along and ruined it, so we just need to get rid of “them” and we can return to our glorious past and Make America Great Again. The weak minded, historically ignorant and most insecure among us find this kind of appeal irresistible. “They” can be almost any group of people, including vaguely defined groups like the “deep state.” It could be Muslims, Latinos, gay people, black people — the barbarians are perpetually at the gate, ready to storm the country and make it their own instead of the rightful owners of society, straight Christians.

I would amend that last sentence to read “straight white Christian men.” but otherwise, I think he is absolutely correct.

I have observed that this manufactured nostalgia is particularly seductive to older white men who have been disappointed in their lives. These are men who have gotten to a certain age without fulfilling whatever ambitions or dreams they may have entertained when they were young. Disappointment often breeds bitterness and a need to blame someone. It’s the fault of those uppity women! It’s because of affirmative action! It’s those immigrants! I’d have been properly appreciated in “the old days.”

It’s a short step to MAGA.

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So THIS Is Why Trump Is Hiding His Tax Returns…

Among the many mysteries I’ve been unable to fathom is a deceptively simple one:  why don’t Trump voters find his hysterical efforts to hide his taxes suspicious? Don’t they ever wonder what it is he is so determined to hide?

So far, of course, he’s been successful. His lawyers have been able to appeal lower court orders requiring him to turn over his tax returns, his bank says it doesn’t have copies (and if you believe that, I have some swampland in Florida to sell you…), and between the insane tweets and the bizarre behaviors and now the impeachment shenanigans, the issue of the tax returns has receded into the vast pile of venality labeled “and other stuff.”

But thanks to Pro Publica, we now have at least a partial answer. It’s not surprising, but it sure does explain why he wanted to keep the information hidden.

Documents obtained by ProPublica show stark differences in how Donald Trump’s businesses reported some expenses, profits and occupancy figures for two Manhattan buildings, giving a lender different figures than they provided to New York City tax authorities. The discrepancies made the buildings appear more profitable to the lender — and less profitable to the officials who set the buildings’ property tax.

For instance, Trump told the lender that he took in twice as much rent from one building as he reported to tax authorities during the same year, 2017. He also gave conflicting occupancy figures for one of his signature skyscrapers, located at 40 Wall Street.

Lenders like to see a rising occupancy level as a sign of what they call “leasing momentum.” Sure enough, the company told a lender that 40 Wall Street had been 58.9% leased on Dec. 31, 2012, and then rose to 95% a few years later. The company told tax officials the building was 81% rented as of Jan. 5, 2013.

When tax experts were shown the discrepancies, they dismissed the possibility that they were careless errors; they agreed the inconsistencies were properly characterized as tax fraud.

New York City’s property tax forms state that the person signing them “affirms the truth of the statements made” and that “false filings are subject to all applicable civil and criminal penalties.”…

ProPublica obtained the property tax documents using New York’s Freedom of Information Law. The documents were public because Trump appealed his property tax bill for the buildings every year for nine years in a row, the extent of the available records. We compared the tax records with loan records that became public when Trump’s lender, Ladder Capital, sold the debt on his properties as part of mortgage-backed securities.

ProPublica reviewed records for four properties: 40 Wall Street, the Trump International Hotel and Tower, 1290 Avenue of the Americas and Trump Tower. Discrepancies involving two of them — 40 Wall Street and the Trump International Hotel and Tower — stood out.

One expert who was asked to look at the returns said the numbers suggested the company had kept two sets of books–one for lenders, another for tax authorities.

Taxes have long been a third rail for Trump. Long before he famously declined to make his personal returns public, a New York Times investigation concluded, Trump participated in tax schemes that involved “outright fraud,” and that he had formulated “a strategy to undervalue his parents’ real estate holdings by hundreds of millions of dollars on tax returns.” Trump’s former partners in Panama claimed in a lawsuit, which is ongoing, that Trump’s hotel management company failed to pay taxes on millions in fees it received. Spokespeople for Trump and his company have denied any tax improprieties in the past.

In February, Cohen told Congress that Trump had adjusted figures up or down, as necessary, to obtain loans and avoid taxes. “It was my experience that Mr. Trump inflated his total assets when it served his purposes,” Cohen testified, “and deflated his assets to reduce his real estate taxes.”

Most Trump voters, of course, lack the resources to play these games. They have to pay what they owe. One would think they might resent it when rich people lie to evade taxes–but then, it’s widely known that Trump routinely stiffs vendors and contractors, and his base doesn’t seem to care. (As long as he hates the same people they do…)

What was that Trump line? “When you’re a star, they let you do it.” A star! I guess the delusional self-image that supposedly entitles him to grab women’s genitals tells him he’s also entitled to cheat on his taxes.

Evidently, the people who think gold toilets are classy think tax fraud is smart…..

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Voting For Chaos

Posted by accident. This is tomorrow’s post. Next one on Thursday. Sorry for cluttering your inboxes.

An intriguing–and frustrating– aspect of our current political climate is the persistent search to understand Trump supporters. What accounts for the loyalty of voters to this man who is personally repulsive and officially incompetent?

We’ve had the economic theory, which was pretty thoroughly rebutted by the data; we’ve had the “racial anxiety” theory, which–again, according to the data–clearly does account for a significant percentage of those supporters. We’ve had the “partisan identity” explanation that I shared a few days ago, which seems valid so far as it goes, but doesn’t explain the origins of the partisan divide.

In September, columnist Thomas Edsell shared another explanation, offered by a trio of scholars in a paper given at the American Political Science Association’s annual meeting: a “need for chaos.” The efforts of people who display this need have been facilitated by the ease with which social media allows transmittal of “conspiracy theories, fake news, discussions of political scandals and negative campaigns.

The authors describe “chaos incitement” as a “strategy of last resort by marginalized status-seekers,” willing to adopt disruptive tactics. Trump, in turn, has consistently sought to strengthen the perception that America is in chaos, a perception that has enhanced his support while seeming to reinforce his claim that his predecessors, especially President Barack Obama, were failures.

Petersen, Osmundsen and Arceneaux find that those who meet their definition of having a “need for chaos” express that need by willingly spreading disinformation. Their goal is not to advance their own ideology but to undermine political elites, left and right, and to “mobilize others against politicians in general.” These disrupters do not “share rumors because they believe them to be true. For the core group, hostile political rumors are simply a tool to create havoc.”

We used to have a word for this: nihilism.

The authors of the study surveyed voters in the United States and Denmark, and uncovered disquieting, all-encompassing hostilities. Twenty-four percent of respondents said society should be burned to the ground; 40 percent agreed that “When it comes to our political and social institutions, I cannot help thinking ‘just let them all burn’ ”; and 40 percent agreed that “we cannot fix the problems in our social institutions, we need to tear them down and start over.”

The intense hostility to political establishments of all kinds among what could be called “chaos voters” helps explain what Pew Research and others have found: a growing distrust among Republican voters of higher education as well as empirically based science, both of which are increasingly seen as allied with the liberal establishment.

Trump’s “talent,” according to another scholarly paper,  is his ability to capitalize on the fear of chaos, rather than the desire to trigger it.

“Populist movements,” McDermott and Hatemi write, “rely on inflammatory rhetoric to create a tribal ‘us versus them’ condition — this type of environment instigates neural mechanisms from the evolutionary desire to be part of the group.”

The abrupt rise of social media has played a crucial role, they observe:

In many ways, as we have technologically advanced, we have also regressed to more immediate, emotional, and personal forms of political communication. And it is only in understanding the nature of that personal political psychology that we can begin to grapple seriously with the challenges of today, including the consequences of global populism.

The common element in all of these studies and theories is the extent to which fear–fear of change, fear of the “other,” fear of the unknown–feeds hostility to “the system” and to the  “elites” that supposedly benefit from that system.

There are clearly a lot of disaffected people out there, and the Internet facilitates their expression of rage.

What we can do about it is another matter.

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When Partisanship Overwhelms

When I was researching various aspects of American polarization for my most recent book, I came across Lilliana Mason’s all-too-accurate summary of the role political identity currently plays. Mason, a political scientist, argues that “A single vote can now indicate a person’s partisan preferences as well as his or her religion, race, ethnicity, gender, neighborhood and favorite grocery store.”

Partisanship has increased to the point that parents today disapprove more strongly of their children marrying across party lines than across racial or religious ones.

Political scientists tell us that Democrats and Republicans like each other a lot less than they used to because people today have “sorted themselves” into parties of the like-minded–their partisan affiliations reflect their attitudes on race, religion and ethnicity, as well as economic and social policy.

More troubling is the fact that close identification with a political party actually changes ideological commitments–today, when a political party takes a position, partisans who originally felt otherwise fall in line.  They don’t change parties; they don’t even demur. They change their original positions.(Think about the  acquiescence of Republican lawmakers and voters to policies of President Trump, like tariffs and family separation, that are wildly at odds with longtime Republican positions.)

Obviously, intellectually honest people don’t allow partisanship to trump (no pun intended) their beliefs. Their numbers aren’t large, but I give big props to the “never Trump” Republicans and former Republicans like Charlie Sykes. Sykes was a talk radio conservative who teamed up with Bill Kristol in 2018 to establish a conservative site called “The Bulwark.” The Bulwark argues–along with people like Joe Scarborough of “Morning Joe” and GOP strategist Rick Wilson–  that Trump has blatantly violated foundational conservative principles, from foreign policy to federal deficits, that were once deemed basic to Republican identity.

In a recent article written for the Bulwark, Robert Tracinski argues that today’s excessive, arguably fanatical partisanship has overtaken rationality. He begins by pointing to Rush Limbaugh’s obvious hypocrisy in ignoring characteristics in Trump that he excoriated in Democrats.

“That Limbaugh is being a complete hypocrite is a trivial observation,” Tracinski asserts. “If a Democratic president had been caught doing this, of course Limbaugh would be screaming for his impeachment with equal volume and ferocity. What is more interesting is the rationale he offers: a simple appeal to hatred of the opposition — as a justification, as an inducement, as an end in itself.”

But the fact that Trump isn’t a Democrat, Tracinski stresses, doesn’t make him a good president. And Limbaugh, he adds, is typical of all too many Republicans who are more interested in partisanship than conservative principles.

“Conservatives have sold their souls for the sheer pleasure of partisan hatred,” Tracinski laments. And it’s not going to be easy to break this spell.”

Tracinski also lambasts Sen. Lindsey Graham in his piece, noting that as much of a Trump sycophant as he has become, he was “left out of the loop” when Trump decided to withdrawn U.S. troops from Syria.

“But why should Trump have consulted Graham?,” Tracinski asks. “He’d already sold his soul. He’d already indicated that he will back Trump no matter what; so, why should Trump bother to inform him about future compromises that will be required? This is where everyone will end up eventually.”

Hatred of “the other” takes many forms. When your partisan affiliation becomes the most important aspect of your identity, loyalty to your political tribe overwhelms everything else–common sense, the values you espouse, the obvious evidence of betrayal.

Reasonable Americans watch the embarrassing spectacle that is Donald Trump and find it difficult–if not impossible–to understand how anyone could continue to support this pathetic, ignorant, self-absorbed child-man. Tracinski may have solved the conundrum: the “base” isn’t supporting Trump so much as they are defending their identities–and indulging their hatred of their tribal opponents.

Unfortunately, tribal warfare is inconsistent with democratic self-government.

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