We need to be shocked now, so we may demand action from our government now. I think that trumps our squeamishness
Before I mire myself in questions of when and whether to publish shocking images, I should—must—begin by writing about the fact of Aylan Kurdi’s drowning and the refugee crisis in general. If the central argument for publishing an image of a dead boy is that it ‘gets people discussing the issues’ then I think I have an obligation to do so, even if these thoughts have been stated earlier and more eloquently, elsewhere. Continue reading “On the ethics of publishing the photo of Aylan Kurdi”
In an excellent, angry essay on the contradictions of our collective response to the Charlie Hebdo atrocity, Sam Kriss makes this point:
The armed attack on the offices of Charlie Hebdo was a vile and senseless act of murder. I condemn it utterly, it repulses me, and my sympathies are entirely with the families and loved ones of the victims. I can only hope that the perpetrators are caught, and that they face justice. All this is true; I really do mean it. But it’s also politician-speak, inherently false. Read any article against the sacralisation of the magazine, especially one written by anyone from a Muslim background, and you’ll see a paragraph like this one, either strangely stilted (I utterly condemn…) or falsely slangy and overfamiliar (a bunch of gun-wielding cockwombles…). Why should this be necessary? Why do we feel the need to prove that, like all sane and decent people, we don’t somehow support the gunning down of ten innocent journalists? Why this ritualised catechism; why can’t we get straight to the point? Is this not itself a kind of restriction of free speech?
For now I will dwell on a single question, which is to wonder how the Charlie Hebdo magazine will recover from this hideous attack?
The callous murder of ten journalists and two policemen yesterday in the centre of Paris is a landmark moment. The French now have their own 9/11 or 7/7. It’s certainly a defining moment in the history of freedom of expression too: on a par with the Rushdie fatwa.
It’s less than 24 hours since the atrocity and the murders are still at large, yet there is already so much to write about. With ‘moments’ such as this we experience cycles of news, comment, counter-comment and meta comment (i.e. comment on the comment). We seem to be experiencing all of these at once. Continue reading “Can Charlie Hebdo rise again?”
But in this case, the question is not a like-for-like, life-for-life comparison. Instead, it boils down to whether we
save the lives of dozens, or perhaps hundreds of illegal immigrants; or
try to save a few million Euros of costs incurred by the Italian navy
… and I suppose, a few million more Euros caused by the inconvenience of being stuck with a boat-load of Africans without identity documents.
Students in ‘Introduction to Ethics’ seminars should not find this example particularly troubling. Since we are not weighing up human lives, a few humane heuristics will see us through. One of those is that if its a choice between people and money, you save the lives. When confronted with someone in clear and present danger, and the power to save them, we should not sit on our hands and watch them drown.
If the electorate cannot get rid of their representative outside of election time … I think its is only fair that the representatives cannot rid themselves of their electorate either.
I think a similar principle holds for monarchies. If the hereditary principle means that people cannot choose their head of state, then its inconsistent and wrong for the monarch to be able to choose whether or not they serve as head of state! If we allow blood-lines to play a part in our constitution then we have to accept whatever gaffe-prone idiot that genetics throws up… and that idiot is stuck with the populous too.
To my mind, a single abication undermines the whole idea of hereditary monarchy. Any country where that happens should transition to a full democracy with an elected or legislature-appointed head of state (I prefer democracies with a nominal, not executive president but I’m sure there are arguments for and against both models). I hope that the abdication of the Spanish King triggers a referendum that ends the anacronism.
Presenter John Humphrys repeatedly asked Farage whether he wanted to be Prime Minister and whether he thought UKIP would soon be in Government. This is a no-win question for the Interviewee: if he says ‘yes’ he will be accused of being delusional. If he says ‘no’ he is accused of lacking ambition and not worthy of a person’s vote. So, like all minority party leaders, he was forced to give an evasive non-answer.
This is ‘gotcha’ questioning from Humphrys, and reveals nothing about the matter at hand: why are UKIP doing better in the polls?
There may be instances where ‘gotcha’ questioning is appropriate – for example, to highlight a contradiction in a Government policy. However, the electoral paradox that Farage must confront is not of his making. Instead, it is a feature of the political system. There is no value in wasting broadcast time trying to get Farage to explain this. Voters are savvy enough to understand the conundrum. It is patronising to suggest that Farage is somehow pulling the wool over their eyes.
Single issue parties seeking protest votes is an entirely legitimate use of representative democracy. Any kind of electoral success brings influence and an audience, and so can be an aim in itself , not just as a route to power. When Humphrys and the BBC portray such political activism as fringe or Quixotic, they are being unhelpful to the voters and to the issues. And when this journalistic cynicism is practiced at the expense of actual scrutiny of UKIP’s policies, it is downright harmful and wrong.
The news that Twitter is censoring content in Germany is a great big casserole of free speech and censorship issues. There are so many things to say that I almost don’t know where to start. Almost.
The first issue is over the German laws against holocaust denial and Nazism. These laws are not unique in Europe and should be seen in the context of the second world war. Europeans, and Germans in particular, are obviously very sensitive about the Nazi ideology and one can understand why such laws are in place. However, this does not make them right or sensible. It is all very well to suppress Nazi ideology, but what if the next threat to democracy comes from a left wing perspective? Communism, after all, is as lethal as Nazism.
Suppressing any speech, however abhorrent, only serves to send it underground. It is far better to have such speech out in the open where it can be countered. The great failure in Germany in the 1920s and 1930s was not that Hitler was allowed to put forward his views, but that not enough people challenged him. This is how evil flourishes – good people stand by and do nothing. Laws against Nazism and holocaust denial are sticking plasters. They do not tackle the root cause of such ideologies, or change minds. Continue reading “Twitter Succumbs to Regulation”
We know where this story will go next. Somewhere in France, a woman will engage in a piece of civil disobediance and enter a public space wearing her veil. She will draw attention, crowds, the press. She will be asked to leave, but she will not leave. Eventually, she will be deported from the area by the gendarmerie or other state agency. Worse, someone may try to pull off the offending strip of cloth.
This event will be photgraphed and videoed by more than one person, and the footage will be on YouTube within the hour. It will then become a staple of anti-secular propaganda, proving the intolerance of the European mind and the inherent anti-Islamic sentiment sweeping the West.
Some might suggest that my worries about this inevitable end-point are purely pragmatic. They might agree that the new French law is counter-productive in the PR war against fundamentalist Islam… but then go on to argue that sometimes, the right decisions are not popular and that we cannot allow short-term realpolitik to trump the principle of the thing.
Here, I have to disagree. I think that the question over policing what people wear is the principle at stake here. Dictating dress codes is an incursion on an individual’s free expression. If we condemn a misogynistic religion or a patriarchal culture when it proscribes what women wear, then how can we support a government that intervenes (and sets prohibitions) in precisely the same arena? It is appalling.
I often hear the argument that women who wear the veil are “brainwashed”, an assertion that certainly makes sense to me.1 But such a claim is unfalsifiable, impossible to verify. It is therefore a useless and illegitimate argument to put forward in the political arena, and not a good enough reason to legislate. If we are truly convinced that brainwashing has taken place, then we must engage in “reverse-brainwashing”, putting forward alternative arguments, explaining the theory and the history of patriarchy, in the hope that people make different choices. We might begin by discussing the value of facial expressions in communication, while taking an honest look at the idea of the “male gaze” and the undoubted objectification and sexualisation of the female form that is endemic in all cultures.
This is a longer and more frustrating approach, but far better than one which says that you are empowered by being criminalised. Unfortunately, such long-term thinking rarely appeals to politicians, who favour the heavy-hand of legislation over deeper, cultural approaches. A burqa ban is also a convenient dog-whistle for the far-right groups, who mainstream politicians are happy to pander to at the expense of a minority with no discernible political power.
If the burqa and the niqab are oppressive to women, then the only people who can shrug off that oppression is the women themselves. Ripping off that ‘oppression’, by force and at a time of our own choosing, does not look like liberation at all. It merely substitutes one form of dictatorship for another, returns no autonomy to the women themselves, and unwittingly endorses intolerance. The philosopher Alain Badiou has a great formulation:
Basically put: these girls or women are oppressed. Hence, they shall be punished. It’s a little like saying: “This woman has been raped: throw her in jail.”