This claim is staggering. Because I wrote an essay arguing that The 1619 Project was great in parts, but was wrong to argue that 1619 was our "true founding," I take exception to it. My essay is here: theatlantic.com/ideas/archive/… Was I duped by "the right" or duping others? A thread:
Here she is calling Ben Shapiro a liar and saying that the wrongheadedness of his claim is easily verified. Am I going crazy? I thought. So I went back to check myself to make sure I didn't error in my essay. What I found is quite damning.
There is, first, the original display copy: "The 1619 project is a major initiative from The New York Times observing the 400th anniversary of the beginning of American Slavery. It aims to reframe the country’s history, understanding 1619 as our true founding”
Numerous mainstream and left of center publications, as well as right of center publications, used that characterization *because that is what the NYT Magazine published.* Here is The Nation, not thinking that was factually wrong:
Here is The Daily Kos, no one's idea of "the right"
At first I thought, NHJ should just say that the display copy wasn't quite right, and she intended to argue something different. As a journalist I can sympathize with copy written by editors that I wish was just slightly different. It happens! But.
How do you call other people liars who repeat an easily falsifiable claim when you have characterized the matter this way?
Or when you give an interview to Niemen Lab and say:
People like me, who argued in good faith with the ideas that the New York Times Magazine and Nikole Hannah Jones put forth, do not deserve to be tarred as dupes or liars or sloppy for accurately characterizing their original presentation, now that they are walking it back.
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The extraordinary cancellation of $400 million in grants to Columbia Univ. is the latest chapter in a story I have been telling for a decade. Do you understand the tension between free speech and anti-discrimination law?
This thread is the background you need. 🧵
Circa 2015, I was telling the left that its abandonment of free speech principles was shortsighted. Jelani Cobb, now dean of Columbia journalism school, claimed free speech was a diversion that was distracting from anti-racism. Here's my side in that debate and links to his: theatlantic.com/politics/archi…
Now left-leaning institutions like Columbia are under attack by right populists who are invoking civil rights law and the need to fight antisemitism a kind of racism, in ways that chill speech. If you read just one piece to understand the impossible position Columbia has been in, due to tensions in different laws it is compelled to follow, read this one:theatlantic.com/politics/archi…
I'm in favor of norms against making fun of people for a disability or mental illness. But IMHO treating lots of common words as if they're actually signs of disrespect, when users aren't at all using them disrespectfully, will just make more people feel disrespected.
That's because most of these efforts to control language will not succeed, especially as they proliferate so much that no one can keep track of them all even if they wanted to do so, which many people don't.
I say this as someone who tries to use language with sensitivity and deference to reasonable requests, but even as someone who watches these things closely, I'm surprised all the time at some dustup or other about a word that I didn't even know bothered anyone.
I've got a hypothetical to test your intuitions about free expression. It takes place in a made up town of 100,000 people in Idaho, a long drive from anywhere. There is one privately owned theater in town, and for the last few decades it has never turned down a booking.
As it happens, the spotlight operator and the two guys who know how to work the moving parts on the stage are populist right types. And after reading about Dave Chappelle and the theater workers they decide to start using their influence in accordance with their politics.
They believe BLM protests are associated with higher murder rates, so they announce that they will not run the lighting or curtain for a talk with 3 prominent activists that was scheduled. And no 1619 Project anything, they say preemptively.
Listening to Chris Rufo and the teachers union officials who loathe him, one would think that "Critical Race Theory" (or panicked misrepresentation of it) is a huge factor in education politics right now. But the data shows something else:
60 percent of respondents say they are dissatisfied with the way race is taught in public schools. But when you ask that 60 percent why they are dissatisfied, here's what they say:
Today I've reached the anti-bullying phase of an early childhood education curriculum and I'm struck by a choice that it makes and curious about how that came to be.
Consider two possible approaches to anti-bullying:
1. X is different and that's wonderful! Celebrate how unique they are! Speak up if anyone bullies them!
2. X is a valuable person with feelings just like you and me! That doesn't change just because they play/look/dress different! Speak up if anyone bullies them!
Put another way, one approach emphasizes difference while the other emphasizes sameness. Diversity-loving people--probably most of you reading this tweet--tend to gravitate toward approach 1 because they *like* difference and want to teach kids to like it too. Maybe that's best.
Working through this curriculum, I see its authors struggling to work through a tension that I'm about to articulate, and I wonder how different school districts are handling it and what teachers and parents believe to be the best approaches they've found.
The tension is, basically, wanting to teach kids to reject gender stereotypes--teaching them, e.g., there are no boys toys and girls toys, and you can be a girl and wear pants or a boy and where dresses--and also teaching them that e.g. clothes are a way we express our gender.
As a matter of observation, setting aside any value judgments, it seems to me that both of these things are true. For example, anyone can wear any clothes, and also, some people where certain kinds of clothes to express their gender identity.