Mass Shootings and Narrative

The Sydney Morning Herald had an excellent article today on the complex motivations of the Orlando shooter. The title of the piece is “Was gunman Omar Mateen a political extremist or repressed gay man?” Of course, these are not mutually exclusive categories. Mateen was likely some combination of both. But this does not fit neatly into any of our existing narratives.

…was Orlando gunman Omar Mateen driven by a love of Islamic State, or by a deep sense of self-loathing – possibly triggered by an awareness that he was gay?

Given that investigators have yet to come up with answers, some might have leapt on the Mateen story earlier than they sensibly should have. In claiming responsibility for Sunday’s attack, IS will be acutely embarrassed if the emerging story of Mateen’s homosexuality becomes the dominant narrative.

I was reminded of a post that I wrote two years ago after one of the mass tragedies, the details of which blur together in my mind. What I said there bears repeating.

Dave Cullen must be the most frequently invited guest to television news who no one actually listens to. Cullen is the author of the excellent Columbine. He spent ten years getting to the bottom of that tragic event, learning about the killers, the victims and the community. He gets a lot of exposure these days as he is invited to comment after each mass shooting.

He was on Anderson Cooper last night, explaining once again, that most of the narrative we create about a killer’s motivations in the immediate aftermath of anevent will be wrong. He emphasized that even the killer’s own writings can create a misleading picture. (He had pages from Dylan Klebold’s diary as a visual aid.)  The question we most want answered in the wake of a tragedy is “why” and we will grasp any clues and expand on them. We need a sensible narrative and it is difficult for the sane to be satisfied with an explanation that makes no sense, the kind of motivation that the mentally ill mind produces.

The problem of snap judgement is exacerbated by the way in which news is now disseminated. A growing number of people get their news from social media. People use social media as a means of self-expression and identity building. Thus the stories that are shared tend to be those that allow the sharer to make an identity claim of some sort. A story of a mass shooting in a gay club by a Muslim becomes an opportunity for people to express themselves on their positions on guns or gays or Muslims or terrorism and this happens well before we actually have any clue what motivated the killer, if people with normal minds and feelings of empathy can ever truly understand such an action.

 

 

Yucky Framing: Why Creators Create

I’ve been reading a number of articles on copyright today, trying to parse the complexities of the ownership of materials of various authors long gone.

I came across a quote in an article on the Nova Southeastern University blog.

Now do we want creative people to keep on creating, even when they reach an advanced age? You would think that we do. Stephen King is 66 years old. Would we like him to continue to write creepy stories? Of course we would. Neil Diamond is 71 years old. Would we like him to keep writing songs? You bet. Would they continue to do so if they knew their copyright would soon die with them? Probably not.

Now, I don’t want to wade into the larger point of this article or the debate over the appropriate length of copyright. (So you know, I am in favor of shorter copyright terms similar to the 1909 act giving creators a temporary monopoly in order that they could eat while creating new works.)

What I want to address is this rather strange notion of what inspires artists to make art. Can you imagine any reasons, besides money going to their estate, that a 71 year old song writer might write a song or a novel? I certainly can.

If you were not discussing copyright and you were asked to make a list of reasons would “so the estate will keep having money” be first or even near the top? I’m guessing you would say “to have a legacy” or “to be remembered” or “so their work might live on beyond them.” Maybe to express what they have learned over the course of a lifetime, or because they still love making art.

In essence, these discussions always break down for me when they start from what I believe is a faulty premise– that artists create the way bankers invest, motivated entirely by the profit motive. Very few of us are motivated entirely by the profit motive in anything we do.

 

Do What You Love, The Audience Will Follow

 

“Never play to the gallery,” says David Bowie in the clip above.

I discovered something interesting when I looked at the logs for my blog. (My blog logs.) Conventional wisdom is that writers need to blog in order to build “an author platform.” The way to build such a platform is to have a consistent, recognizable topic or area of expertise.

A funny thing happened. I started this blog when I branched out into fiction as a way to distinguish my fiction writing persona from my non-fiction writing persona. Initially I wrote largely on subjects that touched on the theme of my first novel.

Eventually, however, I lost interest in those constraints as I moved on to other projects. I started to post on whatever topic caught my interest on a given day, whenever I felt as though I had something worth sharing.

A number of years ago I started reading a great deal about Oscar Wilde and his circle. This had nothing to do with any book I was writing at the time (although it has come full circle as I have sold a book on this topic and am working on it now).  From an “author platform” perspective, it made no sense to post about Oscar Wilde, Lord Alfred Douglas and the like. It had nothing at all to do with my second novel, which is about personal identity, rock stars and online impersonation. If I was trying to create a Laura Lee brand the Wilde posts only muddled things.

Yet those posts are consistently popular. Now, I can’t say that this means that all of the people who googled “Give a man a mask and he’ll tell you the truth” and landed on my page can be claimed as “my audience.” They came for Wilde, not Lee. I get that. But they do come, which is more than they were doing before. Maybe some read what else I’ve written and find some through-line that persuades them to stay. Now that I am actually writing a Wilde-related book it has come full circle, the “platform” was built without conscious thought or effort because I wrote about what was interesting to me.

Do what you love, the audience will follow. Or maybe they won’t. In any case, it is a more pleasant way to spend your life than doing what you don’t love.

Savings vs. Profits

Sometimes it is the juxtaposition of articles that gives them meaning. A couple of days ago I recall a meme that flashed through my Facebook feed. (I tried to find it again to link to it here, but after a bit of clicking I gave up.) The idea was that when a person has 50 cats, or has a house full of newspapers, we call him a hoarder. When a rich person has billions more than he can spend, we call him a genius.

I spent this morning with a quick read of the news, first glancing through an article on the World Press site focusing on tax avoidance.  The article opened:

When Donald Trump was recently asked what his tax rate is, he irately responded, “It’s none of your business.” And Trump has repeatedly stated that “I fight very hard to pay as little tax as possible.”

One of the big questions in the presidential campaign at the moment has to do with Donald Trump’s tax returns.  There has been rampant speculation as to why he is not willing to share them with the public. One of the main reasons, the pundits guess, may be that it will show that he is not nearly as rich as he pretends to be.

While still thinking about this admiration of wealth, which at its most basic level is just holding on to big piles of money, I read an article on the Independent Voter Network on how Americans are becoming savers and how this is bad for the economy.

“Under all circumstances, personal consumption is always the primary driver of the economy,” the article says.  “So how do you convince a nation to start spending again?”

It struck me that the “Americans” here who are being asked to start spending are folks like you and me, not folks like Donald Trump. When I put money into a savings account instead of buying a new TV, it is taking that money out of the economy. When a zillionaire parks millions off shore there seems to be little discussion about how to instill confidence in that person that it is OK to spend that cash on cool stuff like higher salaries or whatever rich people could be buying with all their savings. We don’t usually use a word like “savings” to describe the big piles of money rich people keep in their Swiss bank accounts. Savings are what people of modest means put aside. Rich people have profits.

The question “how do you convince a nation to start spending again?” does not bring to mind the uber-wealthy who are hoarding most of the cash. See for example this CNBC article: Rich hoard cash as their wealth reaches record high. It seems it is not “a nation” that needs convincing, it is the small percentage of the nation that is holding most the cash who need convincing.

An interesting element in the IVN article is that wile it worries about the effect of (presumably middle class) savings on the overall economy, it is also critical about the level of debt average Americans carry.

Americans are carrying fairly large credit card balances. As some commentators note, Americans are probably willing to put up with a government drowning in red ink because they see the same pattern in their own finances. We live in a ‘pay for it tomorrow’ society — from Washington D.C. to Main Street, nobody wants to pay the piper.

What does it mean that an article is on the one hand concerned that we might be saving too much and also concerned that we are spending more than we have?

This is a horrendous double-edged sword. Paying down the debt, from the personal perspective has the net effect of saving, yet paying the debt down also destroys wealth in the system (the debt is held as an interest bearing asset by a bank).

Even worse, the consumption from this debt took place long ago; the debt service is no longer driving the economy (and yes, the interest paid is still a part of the current GDP, but consumption drives the economy — not borrowing).

In other words, when you pay down your debt, that is less money that the banking system has, and if you then put the money you saved by not paying interest to a bank every month into a cookie jar, that is money that, say, a car dealer or Wal Mart is not making from you.

This is all true, but when we conceptualize the middle class and poor as having savings and the rich as having profits, doesn’t it change the meaning of a question like “how do we convince people to spend” into something else? If we ignore the people with the most to spend in this, are we not essentially asking “how do we persuade the people who have less to keep less of it for themselves?”

 

 

Restroom Anxiety and Verbal Violence

“I asked Mercedes to explain to me one of the great mysteries of modern shamings— why they were so breathtakingly misogynistic. Nobody had used the language of sexual violence against Jonah, but when Justine and Adria stepped out of line, the rape threats were instant.”-Jon Ronson, So You’ve Been Publicly Shamed.

Perhaps I should see it as a rite of passage. I’ve often read about how often women who challenge men online suffer this kind of verbal abuse. I’ve managed to write on line for years and it was only a few days ago that it happened to me.

“I hope someone comes into the bathroom in a dress and rapes you.”

The crux of the argument, such as it is, was that I was not taking the issue of women’s bathroom safety seriously enough, whereas my male counterpart understood how dangerous and fraught it was to be in a women’s room. If I didn’t see it, well, then he hoped I would get a first hand demonstration so he would be proven right.

One particularly odd thing about this whole exchange is that I had been wondering out loud why men were not offended by a lot of the conversation surrounding transgender bathroom laws. All of the discussion seems to focus on the fear that a penis might be in the women’s room. It seems to me that the underlying premise here is that people with penises are rapists. I am surprised more men are not offended by this assumption. So “I hope you get raped” seems like a feeble answer, unless his point was “yes, we’re all rapists, here’s some verbal violence to make that clear.” Perhaps it was, but I don’t think so.

Actually, what set off the most angry part of the exchange had little to do with this. I had abandoned the whole transgender rights vs. safety frame. My simple question was whether the law as it was written would solve the problem it was designed ostensibly to solve. That is to say, if we grant that these legislators were really concerned about restroom safety, (rather than, say making a point that people are always the gender that it says on their birth certificates and will not be accepted in any other way) would requiring people to use the restroom of the gender on a person’s birth certificate solve the safety issue?

Clearly no.

Let’s grant for a moment the premise that there is a big problem with men putting on women’s clothing for the sole purpose of going into public restrooms and raping or gawking at women. There is no evidence this is actually a thing, my sparring partner said that “there are cases” but didn’t care to be more specific. In any case, for the sake of argument let’s grant that this is a problem that needs to be addressed with a new law.

Assuming your state is not also budgeting to have people stationed at public restroom doors to check birth certificates, or requiring businesses to do so, then people are going to be on the honor system.

So now our fictional cross-dressing rapist can walk into a women’s restroom with complete confidence without changing his clothes. All he has to do, if questioned, is say “I was born Jane Marie.”

Clearly the legislators have not thought things through. Does pointing this out mean I don’t care about safety? Well, my conversation partner felt so. I gather he had passionate feelings about safety.

I read an interesting story in the Atlantic a day or two after this happened.

In a study published in the British Journal of Criminology in 2012, Moore, along with Simon Breeze, observed 20 public toilets in London and Bristol, and interviewed the men and women who used them. She found that though both sexes had plenty of complaints, women’s were more about the cleanliness and quality of the facilities than anxiety about other occupants. They were more relaxed and social overall, chatting with strangers in line, watching doors for each other, sharing makeup.

Men, on the other hand, were on edge. Moore goes so far in the study as to say that for men, public toilets are “nightmarish spaces.” The anxiety they reported was centered around “watching”—being watched by other men, or being perceived to be watching other men—and that this watching was linked to the possibility of sexual violence.

The theory Moore lays out is that, in public, the gender hierarchy makes women the ones who are watched (under the “male gaze,” as it were). But in the bathroom, sans women, men worry about being the object of another man’s gaze, a feeling they don’t often confront in other places. This can make them fearful, even if there’s no real threat present.

This may explain why my male counterpart was much more spooked by this issue than I was when the danger is supposed to be in the women’s room. It seems it is the men who are really anxious, and they are projecting because it is more socially acceptable for them to make the case that women and children must be protected than to say that they are kind of freaked out.

If this is the real issue, maybe designing men’s rooms for more privacy is the answer.

 

 

 

 

The Others

This was the darker side of community. For a group to have a sense of cohesion, a sense of being “us,” it had to define what was outside of the group. It had to define a “them”— the excluded. Who “they” are changes over time and from society to society, but the process never changes. It is part of the nature of community life. To have an inside, a tribe must have an outer boundary. For most of the members of Paul’s community, young men dancing in gay clubs, people like Andy, were not “us” but “them.” Judging by his own reactions, Paul had to admit with some shame that he felt the same way. “I am not like him.”

I find that I have been thinking about this passage from the novel “Angel” quite a bit lately.

Something has happened this election cycle. It seems as though an epidemic of “othering” has descended upon us. To some extent this has always happened in election years. People dig in their heels, politicians try to differentiate between their views and those of their opponents. Republicans and Democrats try to set the stakes high and make it seem as though the people in the other party want to harm the country and only they can save it.

Then there are the pundits, covering the horse race and predicting how blocks of people vote based on demographic categories and stereotypes about them. “This area is rural and those will be big Ted Cruz voters…” “This area has a lot of students so they will vote for Bernie Sanders.” “Secretary Clinton expects to do well in South Carolina because of its large African-American population.”

The Los Angeles Times ran a story today by Liana Aghajanian in which she expressed her disillusionment with this kind of stereotyping.

After Bernie Sanders won Michigan, the media and its pundits were whipped into a frenzy, touting shock and confusion of how Arab and Muslim Americans — who constitute a healthy portion of the population in metro Detroit — could have supported a candidate who is Jewish.

The only way it felt appropriate to respond was to ask: Why wouldn’t they? Why do we so easily fall into these polarizing traps set up by mainstream media that paint and pit two communities against each other and then accept the idea as truth?

To assume anti-Semitism on behalf of an entire, very large population is not just irresponsible, but as the International Business Times wrote, “Reveals how much reporting on American Muslims is still rooted in an unsophisticated naiveté about what motivates them.”

Every four years we’re treated to this superficial analysis and asked to see our fellow countrymen as representatives of different groups.

“I can’t help feeling wary when I hear anything said about the masses,” the English chemist J.B. Priestly once said. “First you take their faces away from ’em by calling ’em the masses and then you accuse them of not having any faces.”

All of this is depressingly par for the course in elections.

Now we have Donald Trump, a candidate who elicits cheers and sighs of relief for saying “we’re too politically correct,” implying, of course, that those of us who do not agree that Muslims should all be treated as suspected terrorists or that illegal immigrants should be thought of as rapists do not actually believe what we are saying and are simply being polite.

There is room for polite disagreement on immigration policy. This is not about that. I am concerned that it is becoming increasingly acceptable to other and dehumanize groups of people. This is not a political problem, but a cultural one and, as photographer Brandon Staton put it in his viral open letter to Trump, a moral one. (If you want any more proof of this, and you have a strong stomach, you can scan the comments on his open letter for the phrase “you people.”)

To pillory “political correctness” is to overlook the fact that language does matter. There is a difference when you say that an immigrant “pops out a baby” or that she “has a child.” In the first case, you are speaking of her as something less than fully human.

“Is that why they pop out babies? To make them U.S. citizens? Is that why you popped out yours?”

What is the result of constant exposure to the idea that a group is not only “other” but “less than?” A racial empathy gap. As Lisa Wade wrote in Sociological Images:

Psychologists continue to document what is now called a racial empathy gap, both blacks and whites show lesser empathy when they see darker-skinned people experiencing physical or emotional pain. When white people are reminded that black people are disproportionately imprisoned, for example, it increases their support for tougher policing and harsher sentencing. Black prisoners receive presidential pardons at much lower rates than whites. And we think that black people have a higher physical pain threshold than whites.

This bears repeating: Somewhere in the uncritical parts of our minds, we actually believe that dark skinned people feel less physical pain than we do.

Talking about the civil rights movement, Martin Luther King, Jr. once said, ” “Instinctively we struck out for dignity first because personal degradation as an inferior human being was even more keenly felt than material privation.”

The only moral thing to do is to stand up for the dignity of other human beings, whether they are our fellow citizens or not, whether they share our religion or not, whether they speak the same language or not.

By the way, when Marco Rubio sent out a tweet in Spanish, he immediately received a predictable response.

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This is, of course, demonstrably untrue if “we” are taken to be all U.S. citizens.  More than 300 languages are spoken in the U.S. according to the U.S. Census Bureau. America has the world’s second largest population of Spanish speakers, more even than Spain. We have a growing population of Vietnamese, Russian and Chinese speakers. There are native speakers of Pennsylvania Dutch, Navajo, and Hawaiian. (In the latter two cases, they were here first.) There are even 1,000 speakers of the Pacific island language Samoan in Alaska. The only way to make this statement true is to define “we” as people who live in America and speak English. In that case it is true, but it is a meaningless tautology. (“We who speak English and live in America, speak English.”)

The strange thing is that illegal immigration has become such a hot button issue now as the number of Mexican immigrants leaving America is now actually greater than the number coming in.

But clearly the scope of the problem is much less important than the political value of having someone from the outside to blame for our ills.

Recently I questioned a Facebook friend who supported Trump and wrote about Mexicans “popping out babies” and getting free stuff in America.  In defending her views, she pointed to her own family history and contrasted it with the baby poppers of Mexico. Her grandfather fled Russia when the communists took over, and was forced to leave all of his possessions behind.

What fascinated me about this response is that being the descendant of a refugee did not produce empathy for other refugees, assuming that she agrees with Trump’s proposed Muslim ban. (I did not ask.) When her grandfather came to the U.S. he was fortunate that we distinguished between him and the people he was fleeing and did not keep him out because he and the communists were both Russian.

We can debate immigration policy. We can disagree. We can do it with respect.  But we cannot, as a moral nation, accept the notion that empathy is weakness. There is a way to take a hard line on immigration, and do it without dehumanizing people in the process. It is important.

In fact, empathy is hard. You have to work at it. You have to examine your own comfortable blind spots.  You have to be willing to adapt to others and not only assume they will adapt to you. It matters when we dehumanize people. Language matters.