Tag: Protest Generation

Jim Goad and the Passover Syndrome

Over at Taki’s Magazine, Jim Goad writes about ethnomasochism and the conformist mindset of today’s progressives:

A common delusion among Passover Syndrome sufferers is that they represent the cusp of some bold revolutionary cultural vanguard rather than modern mainstream society itself. They seduce themselves into thinking they are rebels against an oppressively racist society, yet there is nothing dangerous or career-threatening in anything they say. In truth, to disagree with what they say is to court ostracism, assault, and possible legal action. So rather than being mavericks in the Nat Turner mold, their personalities more fit that of the obsequious and conformist House Negro who toes the party line with a wide, bucktoothed grin. They seem cognitively incapable of grasping the fact that their personalities are indeed so fundamentally conformist, they may have participated in lynch mobs a century ago.

Similarly, in an engaging piece about the lack of ideological diversity in American theater Harry Stein makes the following  observation:

Like liberals everywhere, its creators imagine they’re speaking truth to power—when, in fact, they are the power, and guard it as jealously as any of the right-wing, American-allied dictators of yore they grew up protesting against.

One of the most fascinating questions about contemporary political culture is how long progressives  can keep claiming that they are fighting the status quo before recognizing that they are the status quo. During the 20th century the United States has seen an almost uninterrupted  victory of those who want to use the power of the state to alter the unequal and “prejudiced” outcomes of individual choice and free markets. This ideology has become so widely accepted among those who seek power that even Republican candidates like Sarah Palin feel they need to play the “sexism” card to win a debate.

There are those on the Hard Left (labor unions, for example) who never had problems  recognizing that egalitarianism requires massive coercion. But this identification with power is not comfortable for those whose political ideals where shaped in the 1960s. The history of how the libertarian socialists and radicals of the protest generation gradually degenerated into advocating the worst kinds of censorship, elitism, and authoritarianism still remains to be written.

The politics of travel guides

In a politicized society one should not be surprised to find politics in the most undesirable places. One would not expect political bias in travel guides. After all, most travel guides are published to sell as many copies as possible and therefore need to be factual and “inclusive.” Strangely enough, most travel guide writers seem to interpret this mandate as a stamp of approval to show disdain for any developments in a country that are not deemed cosmopolitan enough. The social and political history chapters in travel guides are so predictable that it makes you wonder if all travel book writers work from the same template and just tweak the details for each individual country or city. In the worst travel guides, social history is political history and the only exception to this rule is the obligatory discussion of the protest generation, which is generally discussed in a favorable light as a form of enlightened protest against cultural oppression instead of the start of a power quest of a spoiled and entitlement-seeking generation.

In most travel books there is one specific phenomenon where all attempts to be neutral are consciously ignored. Most European countries have witnessed the rise of social movements and political parties that challenge the ethnic and cultural egalitarianism of the political class (the political class now being the “protest generation” discussed earlier). The associated parties are almost invariably designated as “far right,” “ultra right,” and “xenophobic.” Upon reflection, there is something strangely incoherent about the way in which such cultural and political movements are treated. Travel guide writers usually pay lip service to the importance of countries preserving and cultivating their traditions and strongly encourage tourists to respect those traditions as well. But at the same time, any cultural or political movement within those countries that seeks to preserve those same traditions through means such as restricting immigration or discouraging the practice of non-traditional religions are treated as a bunch of unenlightened neanderthals. Some writers must sense the incoherent nature of their perspective and resolve this by postulating that the essence of the country or city that they write about is its “tolerance “or “diversity.” What started out as a review of a region’s unique culture culminates in the idea that the essence of that culture is to welcome and celebrate its own demise.

At this point, one wonders if those writers really fail to understand that the simplistic self-congratulating cosmopolitanism that is implicit in their writings contributes to the very homogenization of culture that makes so many big cities in different parts of the world so culturally indistinguishable from one another.  The most amusing example of this phenomenon can be found in the discussion of  “diverse” neighborhoods. These high-crime, high-unemployment neighborhoods are invariably being praised for being “colorful,” “exciting,” and “innovating.” This sounds appealing until you discover that the descriptions of such neighborhoods are nearly identical, regardless of the city or country being reviewed.

It appears that most writers of travel books think that the identity of a country or region is simply the joint acceptance of a set of abstract cultural norms and folklore. Of course, in modern Western societies there is anything but the joint acceptance of cultural norms and practices. One does not have to be a rabid right winger to observe that you cannot just replace one group of people with another group of people and expect no effects on the culture and traditions of a city. Surely, one can claim that such a development is dynamic and that cities have always been vehicles of change. In this case, however, that change is not a spontaneously evolved response to new technological and cultural events of a people, but an authoritarian top-down engineered experiment of a self-righteous political class with cosmopolitan aspirations.

It may be too much to expect that travel guide writers and editors restrain their political biases, but surely, there must be something better than travel guides, where substantial segments of the native population of a country are pictured as ignorant buffoons and cosmopolitanism is celebrated as the country’s defining identity.