Memes are an incredible tool of information exchange; unfortunately they are just as often a fount of misinformation.
We’ve seen lying with statistics. We’ve seen lying with maps. Now, in the heat of the most serious nation-on-nation conflict in decades, we’re seeing lying with memes.
The meme above, although not new, has been rocketing around social media over the past few days in the context of the Russian invasion of Ukraine. It pops up almost any time someone criticizes the invasion for its brutality or advocates for a strong Western response. The accounts posting it – mainly the useful idiot crew – are garnering thousands of positive responses, all decrying the United States for imperialism, militarism, and atrocious human rights abuses, if not outright war crimes. If you took these folks at face value, you would think that the US was, in the words of one prominent progressive commentator, “the greatest source for evil and destruction since the fall of the Third Reich.” This sort of moral relativism is nothing new; authoritarian flunkies and anti-American stooges – see one Noam Chomsky – have been pushing these inane ideas for decades. Now these tactics have been updated for the 21st century, where memes are the ideological currency of the day. And although the rhetorical technology has changed, the inaccuracy and misinformation has not. The “USA Bombing List” meme is a case in point.
Lying with statistics is a common practice; when it comes to Israel, lying with maps is just as common.
The map presented above was published by Al Jazeera this week and purports to show that “From 1947 to 1950, during the Nakba or ‘catastrophe’, Zionist military forces expelled at least 750,000 Palestinians and captured 78% of historic Palestine.” The map is not new, and is consistently used by anti-Israel publications, media outlets, and pundits to “explain” how the Palestinians have been historically oppressed by the foundation and continued existence of the state of Israel. The big problem? Almost none of what the graphic depicts is true, a good deal of it is deliberately misleading, and it leaves out crucial context that undermines the point it is trying to make. Here’s an object lesson in not taking everything you see online at face value.
ex-cep-tion-al (adjective): unusual; not typical; extraordinary; unique; special
American exceptionalism is an oft-used phrase that is generally taken as a bit of patriotic pablum that few people actually earnestly believe in the modern day. The concept’s critics suggest that it is inaccurate and jingoistic, and claim that ‘American exceptionalism’ ignores all of the country’s many flaws, past and present. Some who embrace it are naive in their understanding of America as purely good and entirely perfect, and use ‘American exceptionalism’ as a club with which to beat political opponents. Both are completely wrong. American exceptionalism is real, it matters, and it’s why I could never see myself living anywhere else.
In our modern Western society, a disturbing trend has become incredibly prominent in the media, education, and common discourse: the complete decontextualization of historic and current events so as to present the West as uniquely evil or especially horrible. One often sees this coming from people – usually on the political left – who use it as a cudgel to demean modern Western societies as part of a project of radical change to those very societies. This seems to be more present in the Anglosphere than in other developed societies. Much of the radical activism we’ve seen over the past year or two has emanated from the United States, Britain, Canada, and Australia, where statues have been toppled, history decried as uniquely genocidal, and modern societies seen as evil and immoral simply for existing in previously-colonized lands. Don’t get me wrong, all nations have blemishes and blights on their histories and each and every country has injustices in the modern day; still, these cannot be understood in a vacuum or without context.
* The images from the Appendix referenced herein are instead spread throughout the text of this essay for easier reading. Enjoy!
When the term ‘Italian Renaissance’ is used, most people think of figures like da Vinci, Michelangelo, Botticelli, and Petrarch; this association with a flourishing of the arts and Western culture is understandable, yet it misses much of the complexity and dynamism inherent in the period, especially during the fifteenth century. That period – known historically as the Quattrocento – was a time of rapid change, political tumult, and dynastic struggle throughout the Italian Peninsula. These geopolitical evolutions were just as radical and revolutionary as were those occurring in the cultural world at the time; in fact, without the political developments of the Quattrocento, many of the cultural aspects of the Renaissance may never have gotten off of the ground. To gain a better understanding of these changes and their impact on society, one must understand the very different political situation in Italy prior to the Renaissance.
Italian history for the few centuries before the Quattrocento was largely dominated by two powerful forces: the Papacy and the Holy Roman Empire of the Hohenstaufens. These factions were mutually reliant on one another for legitimacy as well as rivals for the overlordship of the Italian Peninsula. This conflict defined the late Medieval period in Italy, culminating with the Guelf-Ghibelline wars and vendettas in the twelfth and thirteenth centuries. This all changed in the fourteenth century, however, as the Papacy relocated to Avignon, spiraled into a destructive schism, and lost much of the temporal power formerly emanating from its traditional seat in Rome. With respect to the Holy Roman Empire, a previously dominant power in Italy, the historian Jacob Burckhardt states that “The Emperors of the fourteenth century, even in the most favourable case, were no longer received and respected as feudal lords, but as possible leaders and supporters of powers already in existence.” Upon the return of the Popes to Italy in 1376 and the resolution of the Great Western Schism with the election of Pope Martin V in 1417, the Papacy once again sought to retake its temporal role in Italian politics. However, the Italian world into which this newly invigorated Papacy was returning to assert its traditional role was not at all the same one which it had left in the early fourteenth century. During the period of the ‘Babylonian Captivity’ of the Church, the political situation in Italy had devolved away from a more unified, hierarchical, feudal-type system into a patchwork of independent city-states, statelets, and kingdoms which often were involved in intractable conflicts with one another. The power vacuum created by the flight of the Popes to France and the aloofness of the Holy Roman Empire allowed for the flourishing of local civic identity, the creation of territorial rivalries, and the internecine Italian conflict which came along with them.