Rupert Murdoch’s Not-As-Safe-As-You-Think House

May 6, 2011
Posted by Jay Livingston

In December, the Wall Street Journal (here) called for death to leakers of government documents, specifically WikiLeaks sources and Julian Assange.

One alternative would be for Congress and the Administration to collaborate on writing a new statute aimed more precisely at provocateurs like Mr. Assange. At a minimum, the Administration should throw the book at those who do the leaking, including the option of the death penalty. That would probably give second thoughts to the casual spy or to leakers who fancy themselves as idealists.

Five months later, the WSJ announced its own version of WikiLeaks called SafeHouse. It sounded pretty good to me. It would do for (or to) capitalists what WikiLeaks did to governments.

Documents and databases: They're key to modern journalism. But they're almost always hidden behind locked doors, especially when they detail wrongdoing such as fraud, abuse, pollution, insider trading, and other harms. That's why we need your help.

If you have newsworthy contracts, correspondence, emails, financial records or databases from companies, government agencies or non-profits, you can send them to us using the SafeHouse service.

Business Insider dashed onto the field to lead the cheers, comparing the WSJ most favorably to WikiLeaks.

[An informant] can simply and easily submit his documents to an organization with a reputation for journalistic excellence. The choice between the erratic Julian Assange and WSJ is not a tough one at all.

Or is it?

A colleague directed me and my naive optimism to Gawker, which read the fine print in the SafeHouse prospectus and found “a doozy of a caveat in its Terms of Use:”

Except when we have a separately negotiated confidentiality agreement… we reserve the right to disclose any information about you to law enforcement authorities or to a requesting third party, without notice, in order to comply with any applicable laws and/or requests under legal process, to operate our systems properly, to protect the property or rights of Dow Jones or any affiliated companies, and to safeguard the interests of others.[emphasis added]

There’s probably a sociological point here – something about technology and information and institutions. Or maybe just something about my own (temporary, I hope) credulity. As our great orator (and apparently great Who fan) said, “There's an old saying in Tennessee — I know it's in Texas, probably in Tennessee — that says, fool me once, shame on — [pause] — shame on you. Fool me — [pause] — You can't get fooled again.”

Serious Sociology in Syria

May 5, 2011
Posted by Jay Livingston

UPDATE, June 21: The Gay Girl in Damascus turns out to be a straight man in Scotland – one Tom MacMaster, age 40, married, American, living in Edinburgh. I’m not sure how that information affects the more general ideas in the post below. After all, I am certainly not the first sociologist to use a piece of fiction to illustrate sociological principles. Most of the others have done so knowing that their source material was fiction. (Gawker story is here.)

Two thugs from Syria’s security services knock on the door in the middle of the night. They have come for Amina, who blogs as A Gay Girl in Damascus. The goons in their leather jackets are like bullies everywhere – in the name of patriotism or some noble idea, they brutalize the weak.

Amina’s father goes to the door, and by the time she has thrown on some clothes and come to the door, her father is talking with the thugs. Her blog post describing the encounter offers a wealth of topics – Syrian political and religious conflict, fathers and daughters, and more. But what struck me was that the encounter is a good example of values in use.

In the unit on culture, I try to get across the idea of values as legitimations. I give the standard definition of values as shared ideas about what is right or good. So if you want to discover a culture’s values, you can look at what people do (people using values as guides to action). The trouble is that people do a lot of things that seem to ignore or contradict cultural values.

But if you think of values as legitimations, you listen to what people say about what they do, for when people need justify what they’ve done, they have to invoke assumptions about what is right and good, assumptions that anyone else in the culture would share (people using values to win arguments).

Amina describes the entire conversation, and we can see her father using values and ideas that sound quite familiar to us. Rationality and self-interest to be sure (your Assad won’t live forever, and you’ll need all the friends you can get). And logic (how could she be in league with the sectarian plotters when she rejects their sectarianism, their sex codes, their dress codes).

But his argument also plays on a theme that to my American ears has a distinct foreign accent. He invokes particularistic knowledge, ascribed status (family), and tradition.

“What are your names?”
They tell him. He nods
“Your father,” he says to the one who threatened to rape me, “does he know this is how you act? He was an officer, yes? And he served in ...” (he mentions exactly and then turns to the other) “and your mother? Wasn't she the daughter of ...?”

They are both wide-eyed, yes, that is right,

“What would they think if they heard how you act? And my daughter? Let me tell you this about her; she has done many things that, if I had been her, I would not have done. But she has never once stopped being my daughter and I will never once let you do any harm to her. You will not take her from here. And, if you try, know that generations of her ancestors are looking down on you. Do you know what is our family name? You do? Then you know where we stood when Muhammad, peace be upon him, went to Medina, you know who it was who liberated al Quds, you know too, maybe, that my father fought to save this country from the foreigners and who he was, know who my uncles and my brothers were ... and if that doesn't shame you enough, you know my cousins and you will leave here. . . . .

And time froze when he stopped speaking. Now, they would either smack him down and beat him, rape me, and take us both away ... or ...

Read the entire post (here). I’m surprised it hasn’t gotten more attention.

”A Man Sees What He Wants to See . . .

May 2, 2011
Posted by Jay Livingston

. . . and disregards the rest. “ (Paul Simon)

If you believe that government welfare programs are the road to serfdom, then whenever you see them, you look down that lonely road and see (what else?) serfdom, regardless of what’s really there.

Brad DeLong unearthed an interview that Friedrich Hayek did with Reason magazine in 1977.

Reason: If big government is really the culprit, why do Sweden and many Scandinavian welfare states seem to be prospering? . . . Sweden is reasonably successful.

Hayek: Yes. But there is perhaps more social discontent in Sweden than in almost any other country I have been. The standard feeling that life is really not worth living is very strong in Sweden. Although they can hardly conceive of things being different than what they're used to, I think the doubt about their past doctrines is quite strong.

This seems to be a case of ideology guiding perception. I guess Stockholm’s a lonely town when you’re the only serf (er, boy) around. Or maybe he’d just seen a lot of Bergman movies.

To Parse a Purse (and a Person)

May 2, 2011
Posted by Jay Livingston

In French, a “sac” is a bag. The phrase “vider son sac” – literally, to empty ones bag – is roughly equivalent to the now ancient “to let it all hang out” or “to tell all” but with the added connotation of confession and catharsis.

“Sac” also serves as a shorter version of “sac à main” just as in English, women’s handbags become merely “bags.” For women, the literal and figurative meanings of “vider son sac” may be indistinguishable. The handbag and its contents are a representation of the self. At least, that’s part of the message of French sociologist Jean-Claude Kaufmann, last seen in this Socioblog for his study of bare breasts on the beach. He has, of late, turned his gaze to women’s handbags inside and out, and published Le Sac: Un Petit Monde d’Amour.

There’s a bit of the showman about Kaufmann. He passes off pedestrian observations as profundities or sociological analysis. For Elle magazine (several French women’s mags reported on Kaufmann’s book), he even does a cold reading, assessing the personality of two women by parsing their handbags (video here).

Then by coincidence, same idea, same time, same place. Photographer/videographer Pierre Klein (son of photographer William Klein) was talking with a woman friend when she accidentally upended her handbag, spilling its contents. As she picked up the various objects, he asked, and she told. In the few minutes it took for her to restock her handbag, he had learned more about her than he had in the previous months of their acquaintanceship. “Each object was linked to some anxiety or fear, with a story of its own. Once the contents were spread out on the counter, I saw the makings of a photo.”

Make photos he did. It became a gallery exhibition – “Elles vident leur sac.” Fifty women, fifty handbags, fifty photos. (That’s Klein in the picture below, reviewing his photos before they went up on the walls.)

(Click on an image for a larger view.)

When he asked women to empty their bags for a shoot, he also interviewed them, and they spoke freely about the things in their handbags and about themselves. And in keeping with the confession/catharsis theme, they all said that they liked the experience. (In this video, push the slider to 3:50 – “Debriefing.” Even if you don’t speak French, you’ll get the idea. If you do have any French – and my French isn’t all that good – watch the whole thing.)

Here are five of the photos. The pictures stand by themselves, sans interview, though you can see brief clips of five of the sac-videuses in the previous video link).

(Click on an image for a larger view.)

The objects themselves are not particularly intimate or revealing, and the women did not feel that Klein was intruding on their privacy. Instead, as Klein says, it is in talking about the the things in their purses that they vident leur sac. It suggests a new strategy for sociological interviews: start with tangible objects.

(A Guardian article about the exhibit is here).