November 18, 2016 § 7 Comments
Liberal news media sites are all a-gog with the rise of the ‘post-truth’ politician. Donald Trump is the most egregious example, nearly everything that comes out of his mouth is a lie. But Boris Johnson. Nigel Farage. Marine Le Pen. I could go on. It’s so bad that the venerable Oxford Dictionary has named ‘post-truth’ its word of the year for 2016.
I do not like the term ‘post-truth.’ I believe this is a case where a spade is a spade. These politicians are liars. They’re lying. They tell lies. Untruths. Fibs. Fiction. Calling it ‘post-truth’ normalizes their lying. It makes it seem ok. Like, we’re all in on the joke. Like none of this matters.
It matters. Deeply. In the country I live, the United States, we have just elected a president who has determined that Donald Trump speaks the truth exactly 4% of the time. Four per cent. A further 11% of his public utterances are ‘mostly true.’ And 15% are ‘half true.’ But half-true is still a lie. I learned the term from a lawyer friend, who notes lawyers love terms like this, because it means something is essentially a lie, but because there’s some factual veracity to it, it’s copacetic. So. Even if we want to be generous to Trump, 30% of his public utterances contain factual veracity. The other 70%, the overwhelming majority of what he says? Well, they’re ‘mostly false’ (19%), ‘false’ (34%), and the remainder, 17%, are what PoliFact calls ‘pants on fire,’ as in that children’s rhyme: ‘Liar, liar, pants on fire!’
Yes. The United States has just elected a man who speaks God’s honest truth 4% of the time he opens his mouth in public.
This is not ‘post-truth.’ This is lying. Donald Trump is a liar. Boris Johnson is a liar. Marine Le Pen is a liar. Nigel Farage is a liar. We need to call this what it is if we wish to combat it. The decisions people like Trump and Johnson get to make as head of state and government minister, respectively, impact the lives of millions of people, and not just in their own countries.
A lie is a lie is a lie.
September 6, 2016 § 3 Comments
I spent late last week laid up with the flu. This means I read. A lot. I don’t have the patience for TV when I’m sick, unless it’s hockey. And since it’s late August, that didn’t happen. While laid up, I finished Jonathan Lethem’s early career Amnesia Moon, and also ploughed through Owen Hatherley’s The Ministry of Nostalgia. On the surface, these two books don’t have anything in common. The former is a novel set in a dystopic American future, whilst the latter is a polemic against austerity and the Conservative Party in the United Kingdom.
But both point to a golden era past. In the case of Amnesia Moon, obviously, given its dystopic future setting. And Hatherley is perplexed over the British right’s ability to control a public discourse of British history and memory.
In Amnesia Moon, the protagonist, a man named Chaos in some situations and Everett Moon in others, finds himself in Vacaville, which is actually a real place, about halfway between Sacramento and San Francisco in North Central California. In Vacaville, the residents are kept unstable by the central state: they are forced to move residences every Wednesday and Sunday. The majority of the residents work mind-numbing jobs, including Chaos’ love interest, Edie. The society is run by the gorgeous, who are featured on TV every night, parading about in an early version of reality TV. The people of Vacaville love and worship them. All of pop culture in Vacaville has been re-written to venerate the president and the ruling class. But most insidious, everything in Vacaville, for all residents, is based on ‘luck,’ a state-sponsored system based on a test administered by bureaucrats. Not surprisingly, those with the best luck are in the ruling classes. And then everyone else is organized and assigned their place in society based on their luck. Not surprisingly, our Edie has bad luck: her ex-husband has lost his mind, so she is a single mother with two children. She is also kept in place by a desperate government official, Ian Cooley, who is in love with her.
Compare this to Hatherley’s view of the United Kingdom in 2016:
We find ourselves in an increasingly nightmarish situation where an entirely twenty-first century society — constantly wired up to smartphones and the internet, living via complicated systems of derivatives, credit and unstable property investments, inherently and deeply insecure — appears to console itself with the iconography of a completely different and highly unlikely era, to which it is linked solely through the liberal use of the ‘A’ [i.e.: austerity] word.
See the similarities?