Writing Corporate Tax Law – How Else?

August 7, 2014
Posted by Jay Livingston

We refer to Senators and Congressional representatives as “lawmakers.” We democratically elect these people so that they can write and enact laws. But every so often the curtain parts, and we get a glimpse of who’s writing the laws, though these are usually laws that don’t make headlines. There was that time during the Bush years when corporate lobbyists were sitting right next to elected representatives - mostly Republican – at a committee hearing, telling them what to say.  The GOP defenders got all huffy at those who had pointed out who was really running the legislation show.

It reminded me of the Amazing Mr. Ballantine, the deliberately inept comic magician.  He would do a levitation effect where the floating object was held by an obvious “invisible” thread.  “Well, if you’re gonna look that close . . .” he would say to the audience. And then, “How else?”

Today’s New York Times has an article (here) about efforts to close loopholes in corporate tax laws.  Three-quarters of the way through the story, we get this paragraph:

Elaine C. Kamarck, the co-chairwoman of a bipartisan coalition of businesses and organizations that support a tax overhaul, says the only way a tax bill will pass is to use any savings derived from closing corporate loopholes solely to lower the overall corporate tax rate. The companies that have joined the coalition, which include Boeing, AT&T, Verizon, Walmart and Walt Disney, have agreed to put every loophole on the table, she said, because they believe “a low enough basic tax rate is worth giving up exemptions.” [emphasis added]

The message is clear: our elected representatives can change the law only if a handful of corporations agree. Ms Kamarck tells us that these corporations have selflessly allowed their tax dodges to be put “on the table.” Presumably, had they not been so magnanimous,  these corporations would not allow Congress to change the law.  She also implies that if the tradeoff – fewer exemptions but lower rates – doesn’t benefit the corporations, they’ll take their loopholes off the table and stop our elected representatives from changing the law.

Nice. I happen to think that educators are so valuable to society that their income should not be taxed. But that table Ms Kamarck mentions – the one where you tell Congress which tax rules you’ll accept – I can’t get anywhere near it.  So I pay my taxes. In fact, last year, I paid more in taxes than did Verizon and Boeing combined.  They, and several other huge corporations, paid zero.

I am, of course, naive to think that it was really Congress that wrote the laws that allow these corporations to pay nothing. It was the corporations themselves. How else? 

Who’s Covering Up?

August 4, 2014
Posted by Jay Livingston

What should we make of changes in fashion? Are they the visible outward expression of new ways of thinking? Or do fashions themselves influence our sentiments and ideas? Or are fashions merely superficial and without any deeper meaning except that of being fashionable?

It’s summer, and once again magazines and newspapers are reporting on beachwear trends in France, proclaiming “the end of topless.”  They said the same thing five years ago.*

As in 2009, no systematic observers were actually counting the covered and uncovered chests on the beach. Instead, we are again relying on surveys – what people say they do, or have done, or would do.  Elle cites an Ipsos survey: “In 2013, 93% of French women say that they wear a top, and 35% find it ‘unthinkable’ to uncover their chest in public.”

Let’s assume that people’s impressions and the media stories are accurate and that fewer French women are going topless. Some of stories mention health concerns, but most are hunting for grander meanings. The Elle cover suggests that the change encompasses issues like liberty, intimacy, and modesty.  Marie-Claire says,

Et en dehors de cette question sanitaire, comment expliquer le recul du monokini : nouvelle pudeur ou perte des convictions féministes du départ ? But aside from the question of health, how to explain the retreat from the monokini: a new modesty or a loss of the original feminist convictions? [my translation, perhaps inaccurate]

The assumption here is that is that ideas influence swimwear choices.  Women these days have different attitudes, feelings, and ideologies, so they choose apparel more compatible with those ideas.  The notion certainly fits with the evidence on cultural differences, such as those between France and the US.

Americans are much more likely to feel uncomfortable at a topless beach. But they are also much less likely to have been to one. (Northern Europeans – those from the Scandinavian countries and Germany – are even more likely than the French to have gone topless.) (Data are from a 1913 Harris survey  done for Expedia.)

This second graph could also support the other way of thinking about the relation between fashion and ideas: exposing your body changes how you think about bodies.  If people take off their clothes, they’ll become more comfortable with nudity. That is, whatever a woman’s original motivation, once she did try going topless, she would develop ideas that made sense of the experiences, especially since the body already carries such a heavy symbolism. She would not have to invent these topless-is-OK ideas all by herself. They would be available in the conversations of others. So unless her experiences were negative, these new ideas would add to and reinforce the thoughts that led to the original behavior. 

This process is much like the general scenario Howie** Becker outlines for deviance. 

Instead of deviant motives leading to deviant behavior, it is the other way around; the deviant behavior in time produces the deviant motivation.  Vague impulses and desires – ... probably most frequently a curiosity . . .  are transformed into definite patterns of action through social interpretation of a physical experience. [Outsiders, p. 42]

With swimwear, another motive besides “vague impulses” comes into play:  fashion –  the pressure to wear something that’s within the range of what others on the beach are wearing. 

Becker was writing about deviance.  But when the behavior is not illegal and not all that deviant, when you can see lots of people doing it in public, the supportive interpretations will be easy to come by.  In any case, it seems that the learned motivation stays learned.  The fin-du-topless stories,  both in 2009 and 2014, suggest that the change is one of generations rather than a change in attitudes.  Older women have largely kept their ideas about toplessness. And if it’s true that French women don’t get fat, maybe they’ve even kept their old monokinis.  It’s the younger French women who are keeping their tops on. But I would be reluctant to leap from that one fashion trend to a picture of an entire generation as more sexually conservative.

Obligatory picture of a French beach

In summer, the city of Paris spreads sand on the quais turning them 
into urban beaches. At Paris Plage, le topless is interdit. 

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* I was somewhat skeptical (see this blog post from August 2009 ) since the basis for the stories – apart from the usual journalistic impressions and quotes – was a single French survey that turned out to have no data on who was actually wearing what at the beach.

** Becker says that nobody calls him Howard.

Folk Festival

August 2, 2014
Posted by Jay Livingston

Folks used to be simple, ordinary people. They were the folks of folk music – not urban and certainly not urbane.  Folks were down-homey – the folks who live in my hometown. Or folks were literally homey; they were family – parents – as in  “We’re spending the holidays with my folks.”

One of these paintings of has folks in it, the other has just people.

Folks do not wear neckties or high heels.

That was then (“Saying Grace” is from 1951, “Nighthawks” 1942).  Now it seems that anyone can be folks.

Here are two of the folks we tortured.

Abu Zubaydah, waterboarded 83 times, and Khalid Sheikh Muhammed, 183 times. 

I don’t think that Obama planned to use the word folks rather than people. That’s just the way it came out.  He obviously did plan to use the word torture. He wasn’t going use bureaucratic language to paper over what has been clear to everybody. He wasn’t going to do a Dick Cheney and say something like, “We may have used enhanced interrogation techniques on known terrorists.”  Obama was speaking plainly, and it doesn’t get much plainer than just plain folks.

It’s not just Obama. Bush too used folks in the same way and for the same people.

We’re going to get the folks who did this. [Sept. 11, 2001] [The US is engaged in] a war against an extremist group of folks, bound together by an ideology, willing to use terrorism to achieve their objectives.

Other public figures are less folksy.  I doubt that John Kerry or Mitt Romney or Paul Ryan would use the term so freely. Nor would Hillary; Bill didn’t.  But the trend is general, as Google Ngrams data from books shows.

(Click on the graph for a larger view.)

Through the 1940s and 50s, folks seemed to go out of fashion.  Then in the 80s, folks began to come back into public discourse.  It’s very tempting to jump from this one bit of data on linguistic trends to a broad characterization of the changing American psyche, but I’ll leave that for other folks.

Tea and Teaching

July 30, 2014
Posted by Jay Livingston

This is a picture of a young American in Japan being instructed in the proper way to drink the thick, green ceremonial tea.

At the time, he was newly on the faculty of a high school in a small town in the Japan alps. The other people in the photo were also teachers in the school. Teachers teaching tea to a teacher.

The picture was taken at Korakuen in Okayama, one of the stops on the shokuin ryoko (職員旅行)or faculty trip. It’s an annual event at many schools in Japan, and I was reminded of it by Elizabeth Green’s article about math teaching in the Sunday New York Times Magazine (here), excerpted from her new book,  Building a Better Teacher: How Teaching Works (and How to Teach It to Everyone.  The link from the shokuin ryoko to what’s happening in math class is culture, a difference in how Japanese and Americans think about individuals and groups.

Green’s article focuses on a Japanese math teacher, Akihiko Takahashi, who was inspired by new ideas for teaching elementary-school math, ideas which had been developed in the US.  But while the new methods had flourished in Japan, back in the US, teachers were not learning them, at least not well enough to make good use of them.

The difference seems to be that in Japan, teachers teach teachers to teach.

When Akihiko Takahashi arrived in America, he was surprised to find how rarely teachers discussed their teaching methods. . . . American teachers had almost no opportunities to watch one another teach. In Japan, teachers had always depended on jugyokenkyu, which translates literally as “lesson study,” a set of practices that Japanese teachers use to hone their craft. A teacher first plans lessons, then teaches in front of an audience of students and other teachers along with at least one university observer. Then the observers talk with the teacher about what has just taken place. . . .  Without jugyokenkyu, it was no wonder the American teachers’ work fell short of the model set by their best thinkers. Without jugyokenyku, Takahashi never would have learned to teach at all. Neither, certainly, would the rest of Japan’s teachers.

It seems like an obvious idea, but if “lesson study” has worked so well in Japan, why has US education has not been able or willing to incorporate it?  The answer, I think, is that if your think of groups as primary and individuals as secondary, jugyokenkyu comes easily. But if you think that individuals come first, jugyokenkyu might be a problem.

The Japanese traditionally have stronger expectations of group loyalty. A group is not just a coalition formed for a specific purpose; it is something more permanent and encompassing.  Compared with Americans, Japanese think of themselves and others more as parts of a group, less as individuals.  They feel an obligation to work as a group for the success of that group.  In schools, the more experienced teachers will work to improve the performance of the less effective teachers, who in turn are obligated to improve themselves.  Both are acting for the interests of the group.  A good group nurtures its individual members to become better teachers.

In the US, we would find that kind of group orientation much too confining and encroaching on our individuality. But more than that, we tend to think about teaching (and most other work) as an individual matter.  Some people do it well, others are less effective.  Rather than a good group making for better teachers, having lots of good individual teachers makes for better group results. 

Even in our differences, we share that focus on individuals. Right now in the US, debates and lawsuits pit charter schools against public schools.  The sides are especially contentious about the role of teachers’ unions.  Defenders say that unions protect teachers so they can be assured of autonomy and remain relatively free from arbitrary and exploitative demands from administrators. Charter supporters say that schools will be more effective if we get rid of unions. That way, the schools can fire the bad teachers and give merit pay increases to the good ones. 

Both these approaches see the teaching staff as a collection of individuals, some more talented than others.  Neither conceives of the school as a real group – as people who mutually regulate and affect one another’s behavior. 

American workers would probably find that kind of real group relationship to be an abridgement of individuality.  We want to be able to choose who we get involved with.   Or to put it another way, how many American schools have a shokuin ryoko? In America, people are free to separate their work relationships from the rest of their lives.  But in Japan, the people you work with also the people you go drinking with after work.  And comes shokuin ryoko time, they are also the people you go on vacation with.*

Not all teachers go – most, in fact, do not – but enough do volunteer to make up a critical mass.  In the trip illustrated above, out of a faculty of about fifty, perhaps a dozen signed up.  But the actual number is less important than the recognized principle: the shokuin ryoko is part of the institution, and teachers feel a collective obligation to make it a success, just as they feel a collective obligation to make their colleagues’ teaching more effective.

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* Private-sector firms may have a similar trip for employees – the shain ryoko.

Ms Rogers’ Neighborhood

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July 24, 2014
Posted by Jay Livingston

Why are all these parents being arrested? That was the question raised by Ross Douthat’s recent column. It’s also the title of an article in The Week that Douthat links to in a follow-up blog post.* The author, Michael Brendan Dougherty, sees two causes for the arrests.

1.  A decline of neighborliness (Dougherty borrows this from Timothy Carney, The Washington Examiner (here Timothy Carney, a columnist for The Washington Examiner ).  When adults are neighborly, they look after an unsupervised kid who might be in need. Un-neighborly adults call 911, bringing in the State, which is less flexible in what it can do.  Official agencies are quick to use formal procedures and sanctions, Dougherty explains:

The state's guardianship functions were developed to handle only the most extreme cases of neglect or abuse. The incentives of those within these departments incline them to suspicion and dramatic intervention. “We only get called in an emergency, so this must be one.”

2.  The encroachment of the State into areas that once belonged to Family, Neighbors, Church,  or Community.

These two factors – less neighborliness and a more intrusive State – are linked in a vicious cycle. Because people are less neighborly, they call the State. But this gives greater scope to State agencies, consequently narrowing the radius of neighborhood control, which in turn makes people less able to intervene as neighbors.

There are some problems with this account.

First, does this handful of newspaper stories indicate a real problem. Newspapers report on the most egregious cases. We have no idea how many of these “good parents arrested” cases there are.  And many of those will have far less moral clarity than the cases that make for good news stories.   Sorting state interventions into those we like and those we don’t becomes a murkier task.

Second, Douthat is writing about policy. Policies are not perfect; they improve some things for some people, and make some things worse for other people. That’s why policy is political – it’s about who gets what. If a policy improves the lives of many children and parents but has costs for a few others, we’d say that on the whole it’s a good policy. The benefits outweigh the costs, even though in some cases, the policy leads to a bad outcome. Yes, one bad outcome is too many, but in most cases that’s not a strong argument for scrapping the entire policy (wrongful executions and the death penalty may be the clearest exception).

You have only to spend a few days in a child welfare agency to see how many cases there are where state intervention, with all its flaws, is better than the alternatives.

Third, are we really less neighborly? Americans started wringing their hands about the decline of community as early as 1650. Since then, these alarms have been sounded periodically Right and Left.  In recent versions of this jeremiad (say in the last half century) the Right has blamed the government: by arrogating to itself traditional community and family functions, it weakened community. The Left blames the culture of capitalism: its emphasis on competition destroys cooperation.

Unfortunately for the community-collapse theorists (but fortunately for community), systematic evidence for this decline is hard to come by. For decades now, Claude Fischer has done actual research on the topic and has found little to support the image of a land once rich in community now become a nation of isolated and unneighborly individuals.  (See Chapter 4 of his excellent 2010 book Made in America.)

Dougherty’s personal recollection, with its echoes of Jane Jacobs, might be instructive.

Often during this time, and especially in my own neighborhood, I was being silently and unobtrusively guarded by a community of people, many of whom knew my name, and knew something of my mother's situation. When I scratched someone's car with my broken bike handle, I would be returned to my home, and the note explaining it would be addressed to my mother by name. Some of the nosy Italian ladies watched the streets, looking for gossip. But they could help a child who skinned his knee, or bring him inside for a few caramels and a soda if it was raining and the kid had left his key at home.

Where are those Italian ladies today? Probably at work.

The percentage of women who work outside the home has increased greatly – from about 40% in 1970 to about two-thirds today.  The rates for women with children are not much different from the overall rates.  Even women who spoke Italian at home are much more likely to be at work rather than keeping an eye on the neighborhood.  (For “Italian,” I used “speaking Italian at home” rather than “claiming Italian as their primary ancestry. ” If I had used the latter, the rates would have been very close to the rates for all US women.)

There are many reasons that more women have sought jobs in the paid labor force (one summary is here).  I doubt that a decline in “neighborliness” or “community” is among them.** But one possible consequence is the decline in the number of neighbors who are around in the daytime.  That’s not the only cause of changes in the who, where, and how of childcare in the US, but it’s an important part of this changing landscape*** of childhood.

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* In his blog, Douthat is responding to criticisms from “many liberals.”  But for some reason, of all the critiques in all the blogs in all the world, he wanders into mine.

** No doubt, some on the far right would argue that feminism poisoned the minds of American women and made them less neighborly and more selfish and ambitious, with the consequence that they abandoned their “natural” function of staying home and watching over the kids in the neighborhood.

*** That changing landscape is literal as well as figurative. Seven years ago in a post (here)about concern for children’s safety, I reprinted a map showing the shrinking, over three generations in the same Sheffield family, of the range that children would wander.  

Naming Variables

July 21, 2014
Posted by Jay Livingston

Variable labels – not the sort of problem that should excite much debate. Still, it’s important to identify your variables as what they really are. If I’m comparing, say, New Yorkers with Clevelanders, should I call my independent variable “Sophistication” (Gothamites, as we all know, are more sophisticated)? Or should it be “City” (or “City of residence”)? “Sophistication” would be sexier, “City” would  more accurate.

Dan Ariely does experiments about cheating.  In a recent experiment, he compared East Germans and West Germans and found that East Germans cheated more. 

we found evidence that East Germans who were exposed to socialism cheat more than West Germans who were exposed to capitalism.

Yes, East Germany was a socialist state. But it was also dominated by another nation (the USSR, which appropriated much of East Germany’s wealth) and had a totalitarian government that ruled by fear and mistrust.  For Ariely to write up his results and call his independent variable “Socialism/Captialism,” he must either ignore all those other aspects of East Germany or else assume that they are inherent in socialism.*

The title of the paper is worth noting: “The (True) Legacy of Two Really Existing Economic Systems.”  You can find it here.)

The paper has been well received among mainstream conservatives (e.g., The Economist), who, rather than looking carefully at the variables, are glad to conflate socialism with totalitarian evils.

Mark Kleiman at the Reality Based Community makes an analogy with Chile under socialist Allende and capitalist Pinochet.

Imagine that the results had come out the other way: say, showing that Chileans became less honest while Pinochet was having his minions gouge out their opponents’ eyeballs and Milton Friedman was gushing about the “miracle of Chile”? How do you think the paper would read, and what do you think the Economist, Marginal Revolution, and AEI would have had to say about its methods?

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* A couple of commas might have made it clearer that other East-West differences might have been at work. Ariely should have written, “we found evidence that East Germans, who were exposed to socialism, cheat more than West Germans, who were exposed to capitalism.”

Nannies and States

July 20, 2014
Posted by Jay Livingston

Ross Douthat is puzzled. He seems to sense that a liberal policy might actually help, but his high conservative principles and morality keep him from taking that step. It’s a political version of Freudian repression – the conservative superego forcing tempting ideas to remain out of awareness.

In today’s column, Douthat recounts several anecdotes of criminal charges brought against parents whose children were unsupervised for short periods of time.  The best-known of these criminals of late is Debra Harrell, the mother in South Carolina who let her 9-year-old daughter go to a nearby playground while she (Debra) worked at her job at McDonald’s. The details of the case (here among other places)  make it clear that this was not a bad mom – not cruel, not negligent. The playground was the best child care she could afford.

One solution should be obvious – affordable child care.  But the US is rather stingy when it comes to kids. Other countries are way ahead of us on public spending for children.

(Click on the graph for a larger view.)

Conservatives will argue that child care should be private not public and that local charities and churches do a better job than do state-run programs. Maybe so. The trouble is that those private programs are not accessible to everyone. If Debra Harrell had been in France or Denmark, the problem would never have arisen.

The other conservative US policy that put Debra Harrell in the arms of the law is “welfare reform.”  As Douthat explains, in the US, thanks to welfare rules changes much lauded by conservatives, the US now has “a welfare system whose work requirements can put a single mother behind a fast-food counter while her kid is out of school.”

That’s the part that perplexes Douthat. He thinks that it’s a good thing for the government to force poor women to work, but it’s a bad thing for those women not to have the time to be good mothers. The two obvious solutions – affordable day care or support for women who stay home to take care of kids – conflict with two cherished conservative ideas: government bad, work good.

This last issue presents a distinctive challenge to conservatives like me, who believe such work requirements are essential. If we want women like Debra Harrell to take jobs instead of welfare, we have to also find a way to defend their liberty as parents, instead of expecting them to hover like helicopters and then literally arresting them if they don’t.

As he says, it’s a distinctive challenge, but only if you cling so tightly to conservative principles that you reject solutions – solutions that seem to be working quite well in other countries – just because they involve the government or because they allow poor parents not to work.

Conservatives love to decry “the nanny state.”  That means things like government efforts to improve kids’ health and nutrition. (Right wingers make fun of the first lady for trying to get kids to eat sensibly and get some exercise.)

A nanny is a person who is paid to look after someone else’s kids. Well-off people hire them privately (though they still prefer to call them au pairs). But for the childcare problems of low-income parents, what we need is more of a nanny state, or more accurately, state-paid nannies.

Charlie Haden (1937-2014)

July 12, 2014
Posted by Jay Livingston

At age 22, Charlie Haden was the bassist the original Ornette Coleman quartet.  He had already been playing for a couple of years with bebop pianist Hampton Hawes.  Ornette played music that, at the time (1959), was considered so far out that many listeners dismissed it as noise. (“They play ‘Some of These Days’ in five different keys simultaneously.”) Ornette became even freer, moving even further from the basic changes, and Charlie followed along.

Haden was also a very melodic bass player. That’s especially clear in his duo work with guitarists like Pat Metheny and Egberto Gismonti and pianists Keith Jarrett, Hank Jones, Kenny Barron (“Night and the City” is one of my favorite albums). He remained rooted in bebop, notably as leader of Quartet West (with Ernie Watts, the man responsible for my giving up saxophone). 

He had polio as a child in Iowa, and in recent years suffered from post-polio syndrome.

Here is a brief video made at the time Charlie recorded the duo album with Keith Jarrett, who does much of the talking here.

Needs (One More Time)

July 10, 2014
Posted by Jay Livingston

Before I read Benjamin Schmidt’s post in the Atlantic (here) about anachronistic language in “Mad Men,” I had never noticed how today we use “need to” where earlier generations would have said “ought to” or “should.” Now, each “need to” jumps out at me from the screen.*  Here is today’s example.

Why not: “Even more proof health care records should go digital”?

In a post a year ago (here), I speculated that the change was part of a more general shift away from the language of morality and towards the language of individual psychology, from what is good for society to what is good for the self.  But now need to has become almost an exact synonym for should. Just as with  issue replacing problem** – another substitution flowing from the brook of psychobabble – the therapy-based origins of need to are an unheard undertone.  Few people reading that headline today will get even a subliminal image of a bureaucratic archive having needs or of health care records going digital so as to bring themselves one Maslow need-level closer to self-actualization.

It looks like need to and issue will stick around for a while. Other terms currently in use may have a shorter life. In the future (or as we now say, going forward), “because + noun” will probably go the way of  “my bad.” Because fashion. And by me, its demise will be just groovy.  I wonder if language scholars have some way of predicting these life-spans. Are there certain kinds of words or phrases that practically announce themselves as mayflies?

Oh well, at the end of the day, the bottom line is that it is what it is.

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* As Nabokov says at the end of Speak, Memory “. . . something in a scrambled picture — Find What the Sailor Has Hidden — that the finder cannot unsee once it has been seen.”

** In 1970, Jim Lovell would not have said, “Houston, we have an issue.”  But if a 2014 remake of “Apollo 13” had that line, and if the original weren’t so well known,  most people wouldn’t notice.

Replication and Bullshit

July 9, 2014
Posted by Jay Livingston

A bet is tax on bullshit, says Marginal Revolution’s Alex Tabarrok (here).  So is replication.

Here’s one of my favorite examples of both – the cold-open scene from “The Hustler” (1961). Charlie is proposing replication. Without it, he considers the effect to be random variation.



It’s a great three minutes of film, but to spare you the time, here’s the relevant exchange.

CHARLIE     You ought to take up crap shooting. Talk about luck!          EDDIE     Luck! Whaddya mean, luck?          CHARLIE     You know what I mean. You couldn't make that shot again in a million years.        EDDIE     I couldn’t, huh? Okay. Go ahead. Set ’em up the way they were before.          CHARLIE     Why?          EDDIE     Go ahead. Set ’em up the way they were before. Bet ya twenty bucks. Make that shot just the way I made it before.          CHARLIE     Nobody can make that shot and you know it. Not even a lucky lush.

After some by-play and betting and a deliberate miss, Eddie (aka Fast Eddie) replicates the effect, and we segue to the opening credits* confident that the results are indeed not random variation but a true indicator of Eddie’s skill.

But now Jason Mitchell, a psychologist at Harvard, has published a long throw-down against replication. (The essay is here.) Psychologists shouldn’t try to replicate others’ experiments, he says. And if they do replicate and find no effect, the results shouldn’t be published.  Experiments are delicate mechanisms, and you have to do everything just right. The failure to replicate results means only that someone messed up.

Because experiments can be undermined by a vast number of practical mistakes, the likeliest explanation for any failed replication will always be that the replicator bungled something along the way.  Unless direct replications are conducted by flawless experimenters, nothing interesting can be learned from them.

L. J. Zigerell, in a comment at Scatterplot thinks that Mitchell may have gotten it switched around. Zigerell begins by quoting Mitchell,

“When an experiment succeeds, we can celebrate that the phenomenon survived these all-too-frequent shortcomings.” But, actually, when an experiment succeeds, we can only wallow in uncertainty about whether a phenomenon exists, or whether a phenomenon appears to exist only because a researcher invented the data, because the research report revealed a non-representative selection of results, because the research design biased results away from the null, or because the researcher performed the experiment in a context in which the effect size for some reason appeared much larger than the true effect size.

It would probably be more accurate to say that replication is not so much a tax on bullshit as a tax on those other factors Zigerell mentions. But he left out one other possibility: that the experimenter hadn’t taken all the relevant variables into account.  The best-known of these unincluded variables is the experimenter himself or herself, even in this post-Rosenthal world. But Zigerell’s comment reminded me of my own experience in an experimental psych lab. A full description is here, but in brief, here’s what happened. The experimenters claimed that a monkey watching the face of another monkey on a small black-and-white TV monitor could read the other monkey’s facial expressions.  Their publications made no mention of something that should have been clear to anyone in the lab: that the monkey was responding to the shrieks and pounding of the other monkey – auditory signals that could be clearly heard even though the monkeys were in different rooms.

Imagine another researcher trying to replicate the experiment. She puts the monkeys in rooms where they cannot hear each other, and what they have is a failure to communicate. Should a journal publish her results? Should she have even tried to replicate in the first place?  In response, here are Mitchell’s general principles:

•    failed replications do not provide meaningful information if they closely follow original methodology;     •     Replication efforts appear to reflect strong prior expectations that published findings are not reliable, and as such, do not constitute scientific output.     •    The field of social psychology can be improved, but not by the publication of negative findings.     •    authors and editors of failed replications are publicly impugning the scientific integrity of their colleagues.

Mitchell makes research sound like a zero-sum game, with “mean-spirited” replicators out to win some easy money from a “a lucky lush.” But often, the attempt to replicate is not motivated by skepticism and envy. Just the opposite. You hear about some finding, and you want to see where the underlying idea might lead.** So as a first step, to see if you’ve got it right, you try to imitate the original research. And if you fail to get similar results, you usually question your own methods.

My guess is that the arrogance Mitchell attributes to the replicators is more common among those who have gotten positive findings.  How often do they reflect on their experiments and wonder if it might have been luck or some other element not in their model?

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* Those credits can be seen here – with the correct aspect ratio and a saxophone on the soundtrack that has to be Phil Woods. 

** (Update, July 10) ** DrugMonkey, a bio-medical research scientist says something similar:   

Trying to replicate another paper's effects is a compliment! Failing to do so is not an attack on the authors’ “integrity.” It is how science advances.  

Don’t Explain

July 3, 2014
Posted by Jay Livingston

Adam Kramer, one of the authors of the notorious Facebook study has defended this research. Bad idea. Even when an explanation is done well, it’s not as a good as a simple apology. And Kramer does not do it well. (His full post is here.)

OK so. A lot of people have asked me about my and Jamie and Jeff's recent study published in PNAS, and I wanted to give a brief public explanation.

“OK so.” That’s the way we begin explanations these days. It implies that this is a continuation of a conversation. Combined with the first-names-only reference to co-authors it implies that we’re all old friends here – me, you, Jamie, Jeff – picking up where we left off.

The reason we did this research is because we care about the emotional impact of Facebook and the people that use our product.

“We care.” This will persuade approximately nobody. Do you believe that Facebook researchers care about you? Does anyone believe that?

Regarding methodology, our research sought to investigate the above claim by very minimally deprioritizing a small percentage of content in News Feed (based on whether there was an emotional word in the post) for a group of people (about 0.04% of users, or 1 in 2500) for a short period (one week, in early 2012).

See, we inconvenienced only a handful of people – a teensy tiny 0.04%. Compare that with the actual publication, where the first words you see, in a box above the abstract, are these: 

We show, via a massive (N = 689,003) experiment on Facebook . . .[emphasis added]

The experiment involved editing posts that people saw. For some FB users, the researchers filtered out posts with negative words; other users saw fewer positive posts.

Nobody's posts were “hidden,” they just didn’t show up on some loads of Feed. Those posts were always visible on friends’ timelines, and could have shown up on subsequent News Feed loads.

“Not hidden, they just didn’t show up.” I’m not a sophisticated Facebook user, so I don’t catch the distinction here. Anyway, all you had to do was guess which of your friends had posted things that didn’t show up and then go to their timelines. Simple.

Kramer than goes to the findings.

at the end of the day, the actual impact on people in the experiment was the minimal amount to statistically detect it

That’s true. At the end of the day, the bottom line – well, it is what it is. But you might not have realized how minuscule the effect was if you had read only the title of the article:

Experimental evidence of massive-scale emotional contagion through social network  [emphasis added]

On Monday, it was massive. By Thursday, it was minimal.

Finally comes a paragraph with the hint of an apology.

The goal of all of our research at Facebook is to learn how to provide a better service. Having written and designed this experiment myself, I can tell you that our goal was never to upset anyone.

I might have been more willing to believe this “Provide a better service” idea, but Kramer lost me at “We care.” Worse, Kramer follows it with “our goal was never to upset.” Well, duh. A drunk driver’s goal is to drive from the bar to his home. It’s never his goal to smash into other cars. Then comes the classic non-apology: it’s your fault.

I can understand why some people have concerns about it, and my coauthors and I are very sorry for the way the paper described the research and any anxiety it caused. In hindsight, the research benefits of the paper may not have justified all of this anxiety.

This isn’t much different from, “If people were offended . . .” implying that if people were less hypersensitive and more intelligent, there would be no problem. If only we had described the research in such a way that you morons realized what we were doing, you wouldn’t have gotten upset. Kramer doesn’t get it.

Here’s whey I’m pissed off about this study.

• First, I resent Facebook because of its power over us. It’s essentially a monopoly. I’m on it because everyone I know is on it. We are dependent on it.
• Second, because it’s a monopoly, we have to trust it, and this experiment shows that Facebook is not trustworthy. It’s sneaky. People had the same reaction a couple of years ago when it was revealed that even after you logged out of Facebook, it continued to monitor your Internet activity.
• Third, Facebook is using its power to interfere with what I say to my friends and they to me. I had assumed that if I posted something, my friends saw it.
• Fourth, Facebook is manipulating my emotions. It matters little that they weren’t very good at it . . . this time. Yes, advertisers manipulate, but they don’t do so by screwing around with communications between me and my friends.
• Fifth, sixth, seventh . . . I’m sure people can identify many other things in this study that exemplify the distasteful things Facebook does on a larger scale. But for now, it’s the only game in town.

And one more objection to Kramer’s justification. It is so tone-deaf, so to the likely reactions of people both to the research and the explanation, that it furthers the stereotype of the data-crunching nerd – a whiz with an algorithm but possessed of no intepersonal intelligence.

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Earlier posts on apologies are here and here. 

The title of this post is borrowed from a Billie Holiday song, which begins, “Hush now, don’t explain.” Kramer should have listened to Lady Day.

UPDATE, July 4:  At Vox, Nilay Patel says many of these same things.  “What we're mad about is the idea of Facebook having so much power we don't understand — a power that feels completely unchecked when it’s described as ‘manipulating our emotions.’”  Patel is much better informed about how Facebook works than I am. He understands how Facebook decides which 20% of the posts in your newsfeed to allow through and which 80% (!) to delete. Patel also explains why my Facebook feed has so many of those Buzzfeed things like “18 Celebrities Who Are Lactose Intolerant."

Medicare Advantage – the Private Option

June 29, 2014
Posted by Jay Livingston

Healthcare stubbornly refuses to conform to conventional economic models, particularly the idea that competing private firms are more effective than government.  Medicare Advantage may be the latest example of privatization not working out the way it’s supposed to.

Medicare Advantage is part of George W. Bush’s  Medicare Modernization Act (MMA) of 2003.  Medicare, the original,  is a single-payer system; the government pays doctors. Medicare Advantage is the private option – the government pays money to insurance companies, who in turn sell insurance plans for seniors. 

The theory behind this privatization of Medicare was that it would bring more insurance companies into the market, and the competition among those companies would result in better and cheaper medical coverage.  Opponents of the MMA saw it as yet another instance of the Bush administration giving away money to business. 

Did the Medicare Advantage subsidies bring better results? We don’t have a randomized control study, but a provision of the MMA allows for a sort of natural experiment.  Counties in areas with a population of 250,000 or more got subsidies that were 10.5% greater than counties in areas under 250,000.  Three Wharton professors* compared the outcomes. 

One of the results comes right out of the Econ textbook: where subsidies were higher, more firms followed the money and entered the marketplace. They also enrolled more people.

The first key takeaway is that a firm’s decision to enter a market is highly responsive to how much the government pays. When the government pays more for private health insurance through Medicare, more insurers compete to offer that coverage.

But the important question is whether the money that brought companies into the marketplace went to cheaper and better medical care.  And if not, where did the money go?

Our findings indicate that we see more insurers enter and we see more people enroll, and we see more advertising expenditures. But we actually don’t see much better quality when you pay plans more. The question then naturally rises, “Where does the money seem to go?” And in a final empirical analysis, we try to see how much of it ripples through to profits of health insurers. And we see that a quite significant share of it does. [emphasis added].

This is not really surprising. For-profit firms want to make a profit. In theory (classical economic theory), they should make that profit by providing a better product. Unfortunately, that’s not what happened.

A second takeaway is that, at least given the many quality measures that we can look at, we don’t find a ton of evidence that paying plans substantially more leads to much better quality. . . .  We didn’t see a big improvement in quality. And we’re talking about billions of dollars in additional government spending as a result of this somewhat higher reimbursement in the places with a population of 250,000 or more.

Under Obamacare, reimbursements to Medicare Advantage will shrink. Reimbursments to Medicare Advantage have been 14% higher than those in the traditional Medicare, and Obama care aims to reduce that difference. Obama opponents have run scare ads, and of course the insurance companies have lobbied heavily against the reductions.  But according to the Wharton study, the reductions will have little impact on seniors.

there are a number of changes that will take effect over the next several years as a result of the Affordable Care Act, better known as Obamacare. Chief among them is a reduction in the generosity of reimbursement of Medicare Advantage plans… our evidence suggests that the costs of those reimbursement cuts for consumers might not be so great after all..

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*Mark Duggan, Amanda Starc, and Boris Vabson, NBER paper “Who Benefits when the Government Pays More? Pass-Through in the Medicare Advantage.” The interview with Duggan is here. 

Soccer and Status Politics

June 27, 2014
Posted by Jay Livingston

Ann Coulter nails it in her column on soccer.  Not the part about the rising interest in soccer signalling America’s  moral decay. That’s just her usual attempt to be provocative.  What Coulter gets right is that soccer is part of the cultural divide.  The question she raises is much bigger than whether soccer is an inferior sport to baseball or football. It’s “Whose country is this anyway?”

Though she doesn’t say so explicitly, Coulter frames soccer is a matter of status politics – the struggle for recognition, respect, and prestige among different groups. She sees the soccer demographic as is a coalition of White liberals and immigrants of the past generation or two. The anti-soccer side comprises what Sarah Palin called “the real America” – non-urban, White, Protestant, nativist, Republican.  That’s Coulter’s side, and she’s worried that in the long run, her side will lose.

We’ve seen this match-up before. In the late 19th and early 20th centuries, Prohibition provided a vehicle for “real Americans” to assert the virtue and predominance of their way of life over that of the immigrant, non-Protestant groups. The opposition to Obamacare (and just about any Obama policy) had pretty much the same roster.  (See an earlier post here.) In both cases, these groups felt a threat to their position of privilege.  The anti-Obama crowd is explicit about this sense of loss and threat. America is “our” country, “they” have taken it away, and we are going to take it back.  (See my “Repo Men” post from three years ago.)

Coulter is absolutely open about her nativism and Xenophobia – none of this “America is a nation of immigrants” nonsense. Or as she says, “I promise you: No American whose great-grandfather was born here is watching soccer.”  And one of the bullet points in her argument that soccer is a sign of moral decay is

• It's foreign.

Followed by

• Soccer is like the metric system, which liberals also adore because it's European.

(The metric system is simpler and more logical. But it’s used in all those foreign countries, and it’s used universally in science – two reasons for conservatives like Coulter to give it the red card.)

Maybe liberals do like soccer because it’s European, or more accurately international.  But it’s equally true that conservatives fear things because they are foreign.  They demand that the rest of the world become American.  In 2006, John Tierney, a conservative/libertarian writing for the Times, said (here), “Instead of us copying the rest of the world, the rest of the world could learn from us. Maybe they love soccer because they haven’t been given better alternatives.” *

To see what else the soccer soccer coalition liked, I went to Google correlates and entered “world cup.” Unfortunately, data for the current World Cup are not in, so most of the queries are from 2010.  The map looks like what you would expect – the states where people Googled “World Cup” were the Northeast corridor and California. What’s more puzzling is that many of the highest correlates were for movies – Oscar nominees like “Avatar” and “The Hurt Locker,” but also movies liberals like – “Vicki Cristina Barcelona,” “Inception,” and “Eat, Pray, Love.” All these had correlation coefficients with “World Cup” of 0.87 or higher. Here are the results for “World Cup” and “Oscars 2010.”

The other highly correlated cluster of terms had a different theme:

• hanukkah 2010 (0.8989)
• passover 2010 (0.8972)
• yom kippur 2010 (0.8950)
• chanukah 2010 (0.8874)

Here are the graphics:

This does not necessarily mean that people who Googled “passover 2010" also Googled “World Cup.” It means only that in states where people Googled “passover 2010" people also Googled “world cup.” In New York and California, for example, it might have been Jews looking for information about Passover and while Hispanics Googled “World Cup.”

Soccer, Jews, and moral decay.  This combination reminded me of something Coulter said in a 2007 interview with Donny Deutsch, who happens to be Jewish (the full transcript is here):

COULTER: Well, OK, take the Republican National Convention. People were happy. They're Christian. They're tolerant. They defend America, they — DEUTSCH: Christian — so we should be Christian? It would be better if we were all Christian? COULTER: Yes. DEUTSCH: We should all be Christian? COULTER: Yes. Would you like to come to church with me, Donny? . . . . . COULTER: No, we think — we just want Jews to be perfected, as they say. DEUTSCH: Wow, you didn't really say that, did you? . . . . . . DEUTSCH: Ann said she wanted to explain her last comment. So I'm going to give her a chance. So you don't think that was offensive? COULTER: No. I'm sorry. It is not intended to be. I don't think you should take it that way, but that is what Christians consider themselves: perfected Jews.

Coulter didn’t mention soccer at the time, but perhaps that is yet another sign of the how Jews are imperfect compared to Christians – they live in places where soccer is popular, places where small-town and suburban WASP conservatives are not so dominant. For Coulter, that’s not just imperfect, that’s moral decay.


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*In 2012, Marco Rubio, addressing the Republican convention, used nearly identical language – the same know-nothing arrogance – in speaking about Democratic proposals like Obamacare: “These are ideas that threaten to make America more like the rest of the world instead of making the rest of the world more like America.”

We Still Don’t Call It Football, But . . .

June 26, 2014
Posted by Jay Livingston

How American is soccer now as a spectator sport? My totally unscientific indicator is the front page of New York tabloids.  And today, they both had the US-Germany World Cup match.

The inset in the Daily News picture is a letter written by coach Jurgen Klinsmann for workers to give to their employers:  World Cup as excused absence. 

(Someone ought to remind Coach Klinsmann that this is the US, not Europe. Employers here don’t even have to give workers a day off for childbirth.)

Eight years ago, the World Cup was not front page news, perhaps because team USA went 0-2 in the first round. In 2010, soccer made it to the front page of the Post, when the US was knocked out of the tournament by Ghana.

It’s still one of my favorite captions.  But if the US loses today, I doubt that we’ll see this kind of ironic humor.

And Then There Were Two

June 19, 2014
Posted by Jay Livingston

Horace Silver died yesterday. He was 85.

Great musicians have an unmistakable sound. Horace’s chord voicings were distinctive. Even if you hear him comping behind a horn solo, you know it’s Horace.

Horace and his music rarely reached beyond the jazz audience. Some jazzers complained that Steely Dan stole the opening vamp from “Song for My Father” for their “Rikki Don’t Lose That Number.” But as someone else said, you can’t copyright one and five.  Norah Jones, who learned and played jazz as a teenager, used to sing “Peace” in her concerts. “This is a Horace Silver tune,” she says quickly after the first chord on one live recording, and I wonder, how many people in that audience knew who Horace is.  She sings and plays the song beautifully.  Outside of that, I know of no crossovers.

Horace is known less for his piano soloing, though that too is unmistakable, than for the groups he led. So many great players have stints with the Horace Silver quintet early in their careers – Hank Mobley, Joe Henderson, Donald Byrd, Art Farmer, et al.

But he will be most remembered for his writing.  I started thinking of his compositions that I know – know well enough to play and have them be recognizable. It started with “The Preacher,” which I first heard when I was thirteen or so on a four-trombone Kai Winding record. “Opus de Funk,” “Strollin',” “Nica’s Dream,” . . . .  and the hits just kept on coming. My Real Book app has eleven Horace tunes, and that leaves out quite a few.  His best known is probably “Song for My Father.” My own list of favorites includes, for idiosyncratic reasons, lesser known tunes like “Cool Eyes” and “The St. Vitus Dance.”

Dan Okrent tweets that with Horace’s death, of the musicians from the Great Day in Harlem photo, only two remain: Benny Golson and Sonny Rollins. 

(Horace is at the left, Golson at the top of the steps, Sonny Rolllins just to the right behind Marian McPartland and Mary Lou Williams.)

These were the musical heroes of my youth, and it’s strange to see them gradually disappear. Others in the photo are from a slightly earlier era – musicians whose names and sound were familiar, but I had no idea what they looked like.  One night, probably in 1994 when a documentary film had given the Art Kane photo some popularity, I was walking up Amsterdam Ave. and saw the great pianist Tommy Flanagan looking in the window of a neighborhood store. Inside was the photo. I stopped, and we talked briefly. Tommy would point to the faces of those who had already passed on.  “That’s Buck Clayton. There’s Red Allen.”

And now, that’s Horace Silver.

Take Up the Rich Man’s Burden

June 17, 2014
Posted by Jay Livingston

Pity the wealthy. How their burden has increased. At least that’s what Mark Perry would have us believe. The income tax burden, he says in the title of this chart that he tweeted today, has become “more progressive.”

It certainly looks as though the rich man’s burden has increased.  Perry is careful not to say that “taxes” have become more progressive. That would mean that rates have increased more on the wealthy than on others. Instead he says that the “burden” has become more progressive. 

The burden might have become more progressive, but did tax rates on the wealthy increase? No.

Except for the period from 1990 to 1993, tax rates fell or were level.

Why then did the burden increase?  Since it’s unlikely that the wealthy were voluntarily kicking extra bucks into the IRS coffers, there’s only one explanation: the wealthy were getting an increasing share of income. This possibility seems not to have occurred to Perry.

It has occurred to Piketty and Saez, who have been providing us with information on the income shares of those at the top.  Here is a chart of the top 10%.

From 1985 to 2010, their share of income increased from roughly 34% to 47% – a 38% increase. Their tax burden rose by only 29%. 

And the 1%.

Their income share increased from 12% to 20% – a 67% increase. Their share of the tax burden increased by only 45%.

According to the bio at the American Enterprise Institute website, “Mark J. Perry is concurrently a scholar at AEI and a professor of economics and finance at the University of Michigan's Flint campus.”

A scholar. Is this what passes for scholarly work at the AEI? I am not an economist or a finance expert. But even I know enough to see that the chart and its title are deliberately misleading. 

(And with apologies to Kipling)
.

Take up the rich man’s burden, and shower him with praise,
For at the AEI, this style of economics pays.

The Shabbos Goy – Solidarity or Shanda

June 14, 2014
Posted by Jay Livingston

The shabbos goy used to annoy me. I don’t mean the goy himself; I never met one. I mean the whole concept.  The Bible says, “Ye shall kindle no fire throughout your habitations upon the sabbath day” (Exodus 35:3). The shabbos goy was the person Jews hired to light their ovens on the Sabbath so they could still cook without technically violating the commandment. Strictly observant Jews extend the fire-kindling prohibition to anything that might start an electric current – turning on the lights, or pushing an elevator button.  Somewhere today, no doubt, a shabbos goy has gone into an Orthodox home, turned on the TV, and tuned it to ESPN for the World Cup.

This legalistic ploy allows Jews to keep the letter of the law while violating its spirit, and I always found it embarrassing. Is this what we want others to see in how Jews practice their religion?  A shanda fur die goyim. It’s sort of like getting around “Thou shalt not kill” by hiring a hit-man goy.  The purpose of the commandment, I thought, is to make everyday life more difficult so that Jews would spend their time worshiping God. Instead, they hire a shabbos goy so they can have their sabbath cake and bake it too.

It wasn’t just the hypocrisy that bothered me. It was the tone that accompanied it – at worst a smug satisfaction, more typically an amiable chuckle – as though there were virtue in putting one over on God.

How unsociological of me. How could I not have remembered Durkheim? Religion – its rituals and rules – is not about suffering or self-denial or carrying out God’s wishes; it’s about group solidarity. The point of the laws is to draw the boundary lines of the group. Like the funny clothes and hair styles, these laws separate Us from Them. These are our laws. They define who we are. It doesn’t matter so much that we believers have also evolved ways to circumvent them.

What reminded me of this was an article in the Atlantic (here) by Dominic Pettman.  (“Dominic, Dominic,” I can hear my grandmother rolling the name around in her head – “interrogating” it, as we might now say - and finally asking point blank: “Is he Jewish?”  I don’t know, Grandma.)  Pettman lives in a building with a shabbos elevator. It is programmed to stop at every floor so that the strictly Orthodox don’t have to push a button. Of course, if you live on a high floor, all those stops take forever.  Jews must suffer. Sometimes.

Pettman chides me for my accusations of hypocrisy.  “Certainly we cannot pretend to know if God is angered by the conceit of the Shabbos elevator, or if He chuckles at the elaborate nature of the solution.” True. Maybe God is totally cool with the shabbos goy, and I am wrong to think that the Jews who hire him are hypocrites. More important, the hypocrisy in this case is sociologically irrelevant.

For the Durkheimian angle, Pettman digs out a copy of a 2003 book by folkorist Alan Dundes, The Shabbat Elevator and Other Sabbath Subterfuges. I’m not sure I agree with all of Dundes’s ideas, for example the one about the “Jewish character” being “culturally and historically drawn to ingenuous workarounds.” Dundes takes the Durkheimian idea to places beyond where I would go. Solidarity, he says, comes not just from the special rules but also from the communal subterfuges for avoiding them and the collective rationalizations for this avoidance.  I disagree, on the basis of no evidence, probably because I would still be embarrassed to think that these “counter customs” (as Dundes calls them) are essential to Jewish solidarity* rather than merely incidental. 

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* I should add that I myself have never felt much solidarity with the Orthodox community.

Unintended Insights

June 12, 2014
Posted by Jay Livingston

Sometimes it’s hard to be a conservative, supporting a status quo that’s not working, at least not for large numbers of people.

Brad Wilcox’s latest defense-of-marriage op-ed, “One way to end violence against women? Married dads” (here), carried the seeds of its own destruction (or at least deconstruction).  It’s not just that Wilcox failed to control for things like age, social class, and time trend. The trouble was that while the article was, on its surface, a sermon on how marriage makes women safer, the subtext was a damning critique of the gender status quo. Wilcox did not make that critique explicit, nor did he intend the article to be a feminist document. Just the opposite: “So, women: if you’re the product of a good marriage, and feel safer as a consequence, lift a glass to dear old dad this Sunday.”

But by pointing out the relative safety of married women, Wilcox was also calling attention to the dangers faced every day by unmarried women. The karaoke track Wilcox wanted was “Stand By Your Man” – clear support for the benefits of marriage. But what he wound up singing was “Stand By Your Man . . . Or Else.”

This focus on threat was not accidental. The op-ed begins with the UC Santa Barbara shootings and the “millions of girls and women [who] have been abused, assaulted, or raped by men, and even more females fear that they will be subject to such an attack.” You could hardly blame his critics for homing in on the “Or Else.”

Wilcox moved on to laud “some other men [who] are more likely to protect women, directly and indirectly, from the threat of male violence: married biological fathers.” [Emphasis in the original.] It’s almost as though in response to Sandy Hook or other school shootings he had written an op-ed extolling the safety of home schooling.  It may be true, but “Home school your child . . . or else” ignores the way most parents think about the problem and its possible solutions.

It’s risky to point out dangers and then tell people to seek individual solutions. Urging those on the short end of the stick to keep holding on to it may work, but it may also lead them to the sociological insight that the problems are in the system. In the early years of this blog (here) I used “Stand By Your Man” as an example. National Review had put it among “the  50 greatest conservative rock songs.”*  Yet despite the song’s ostensible support for the status quo, it is also telling women what a crummy deal marriage is for them. Imagine a Saudi version that began the same way – “Sometimes it’s hard to be a woman” – and went on to list problems like jealous co-wives, no driving, no going outside alone or clothed in anything but a black tent, and so on.The resounding refrain of “Stand by your man” might ring a bit hollow.

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* The song is not rock; it’s pure country. If you are unfamiliar with this Tammy Wynette classic, you can hear and see her lip-sync it here.