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On Tolerance: A Defense of Moral Independence by Frank Füredi. Continuum, 2011. Pp. 224. $22.95 (Hardcover). ISBN: 9781441120106 & Snob’s Law: Criminalizing Football Fans in an Age of Intolerance by Stuart Waiton. Take a Liberty, 2012. Pp. 80. £11.95 (Paperback). ISBN: 9780957155909 Reviewer: Joel Best1 [Article copies available for a fee from The Transformative Studies Institute. E-mail address: firstname.lastname@example.org Website: http://www.transformativestudies.org ©2013 by The Transformative Studies Institute. All rights reserved.] Frank Füredi is hard to peg. A prolific cultural critic, he has written numerous books, including Culture of Fear (1997), Paranoid Parenting (2001), and Therapy Culture (2004), that reflect his effort to articulate a position that is critical and social scientific, yet avoid the traps of political correctness. Sixty years ago, social scientists were caught up in a critique of what they characterized as a conservative consensus: a mainstream culture that fostered conformity, accepted Cold War anti-Communism, tolerated racial segregation, and so on. They argued that conservatism characterized not just postwar politics, but also its social science. For instance, among sociologists scarred by the terrible events of the twentieth century’s first half, the study of social movements became an intellectual backwater that treated the rise of the Nazis as the prototypical movement, and that focused on understanding why some troubled people might join movements. The sixties shook things up: sociologists’ sympathies with the civil rights campaign against segregation and the antiwar movement led to more appreciative studies of social movements, and many other corners of the academy were transformed as those who held what had once seemed to be daring, insurgent views became more influential, and eventually took control. Many of today’s most vocal
Joel Best, University of Delaware. Address correspondence to: Joel Best; e-mail: email@example.com. 1937-0229 ©2013 Transformative Studies Institute 127
thinkers continue to denounce the mainstream for inequities of race, class, and gender, and for the disproportionate power of institutions, but their views have gained wide acceptance among social scientists. Füredi eschews orthodoxy, whether manifested by an old establishment or a new one. He believes in progress derived from the growth of scientific knowledge–an old idea, now fallen out of favor among those who worry about a risk society. He believes in liberalism, in the classical sense that free and open debate is necessary to promote progress. And, as the title of his newest book suggests, he believes in tolerance as an essential foundation for a liberal ethic. At first blush, arguing on behalf of tolerance seems unnecessary. After all, today’s academics aggressively celebrate diversity–isn’t that advocating tolerance? But Füredi argues that tolerance cannot be divorced from judgment, that tolerance involves making judgments and being willing to defend them, while at the same time acknowledging the right of others to hold and promote different views. In his view, there is nothing intolerant about saying “I think I’m right and that you’re wrong”; what is intolerant is to refuse to let others voice their positions. People who disagree ought to be able to try and persuade each other. Thus, he argues that a lot of talk about the wonders of diversity is intolerant precisely because it discourages debate in favor of arguing against making judgments. Here, it helps to consider two historical examples. Much of European history was marked by religious wars between people who argued that their faith was correct, and that other beliefs should not be tolerated. Promoting tolerance was a way out of this morass. People did not stop believing that theirs was the true faith, but they accepted the idea that others might be allowed to hold different beliefs, and that disagreements ought to be the subjects of debate, rather than violent repression. The second example involves the Enlightenment and the rise of scientific thinking. People needed to be able to articulate new ideas (rather than assuming that ancient texts were the source of all knowledge), and they needed to develop new standards of evidence for evaluating those ideas. Whereas religious arguments would never be resolved through debate, scientific questions could lead to consensus, as the weight of the evidence favored one set of ideas. Tolerance let religious warriors put down their arms, even as it allowed science to advance. In other words, Füredi views tolerance as essential, not just for allowing different voices to be heard, but for providing a framework within which debate can occur, so that persuasive ideas can gain acceptance. This is very different from the position taken by those who
relatively little violence. in fact. Nonetheless. players and opposition supporters. Waiton dismisses the singing and chanting as ritualized posturing: “[A football game is] a place where grown men act like lunatics for 90 minutes. They worry that people will be victimized and suffer psychological harms if their ideas are challenged and they are forced to defend them. in contrast. Two important Scottish teams–both from Glasgow–are the Rangers (“the Old Firm”) and the Celtic. In Snob’s Law. This. football hooliganism. the complainants in these cases are not citizens. but police officers. It was slow to add a Catholic player to its line-up. there have been instances when individuals have received prison sentences for singing a song. has been identified with Scots of Irish descent–its fans once sang songs that promoted the IRA. In recent years. for over a hundred years. and scream at officials. Although their proponents justify the penalties by claiming that sectarian songs and chants arouse crowds to violence. On Tolerance is filled with quotations from thinkers who argue either that tolerance can only exist without judgment. Stuart Waiton–a former student of Füredi’s–offers a case study of the new intolerance–Scottish efforts to ban “sectarian” songs at football games. There is. has led to a series of laws designed to bring order by forbidding sectarian fan behavior. Football fans in Scotland posture by singing team songs that have religious/ethnic/political overtones. or that tolerance is an outmoded virtue.Theory In Action insist that respecting diversity requires acceptance without judgment. huge numbers of mainly men have gone and offended one another on a weekly basis” (p. 129 .” Celtic. sing. 8). songs and chants with religious/ethnic/political connotations have been labeled sectarian. and even less evidence that the football fans think of the game or their teams in largely sectarian terms. It is a walled-in space where. There is a literature here. Diversity’s advocates worry about the harms that may result if minority views encounter any sort of criticism. in turn. shout. and they have been blamed for problems related to disorderly crowds. Typically. These laws are remarkably severe. An American reader only dimly conscious of the importance of soccer–oops. football!–in Great Britain probably does not understand that different clubs have followings divided at least partly along ethnic/religious lines. swear. This makes somewhat odd reading. and its fans have sung songs that speak dismissively of the Pope and declare “We’re up to our knees in Fenian blood. and the like. The Rangers side has historically been identified with Protestantism. even for posting song lyrics on the Internet. at least for an American.
I found myself wondering about whether Füredi and Waiton exaggerate the centrality of tolerance in long-term social change. seen by the proponents as being in need of guidance or. Waiton argues that their readiness to squelch expression is intolerant. some people did frame this as a constraint on personal liberty: Who. At the time. At least in the West (with the exception of the baseball diamond). when. by the century’s end. While the laws’ proponents–who tend to be officials and other members of elites–present themselves as advocates of respectful behavior. are moralists. Not coincidentally. they argued. Both Füredi and Waiton make principled arguments. and to acknowledge that other’s right to hold and express contrary views–can harm individuals and threaten the larger social order by fostering social conflict.Joel Best Waiton argues that these laws–promoted by people arguing that offensive behavior needs to be constrained–are in fact a form of intolerance. and Boy Scout troops would soon be stenciling “Do Not Spit on the Sidewalk” on city sidewalks. at first glance. as the authorities constrain free speech. there is no need to be tolerant of their position. the Boy Scouts. To be sure. Both books are carefully reasoned. Two examples occurred to me that raise questions. Certainly both authors catch these proponents justifying intolerance. and I found their arguments compelling. of course. of formal control. And yet. They warn that today’s proponents of diversity and respect worry that tolerance–a willingness both to articulate reasoned opposition to another’s views. cuspidors (spittoons) became common in many public rooms. By the mid-nineteenth century. seem trivial: it is the successful campaign to discourage public spitting. the targets of these laws are working-class football fans. or the police to tell individuals whether. spitting in public has virtually disappeared–an instance of a dramatic change in manners. failing that. medical authorities. this speech might strike some as offensive. If fans want to sing offensive songs. changes in manners and morals that have made society less violent–and these provide my 130 . The first may. This is. a slippery slope. cities began passing anti-spitting ordinances on the grounds that spitting spread tuberculosis and others diseases. as rooted in religious or ethnic prejudice. or where they can spit? I suspect neither Füredi or Waiton laments spitting’s demise–but wasn’t the anti-spitting campaign intolerant? The campaign against spitting is not that different from the host of other civilizing efforts described by Norbert Elias. but the end result is the prosecution of individuals for singing-or posting statements–on the grounds that what they say might exacerbate intergroup hostilities and lead to violence.
Here. Here. and traditions. and it encourages the advance of knowledge by allowing people to bring evidence to bear–exemplified by toleration fostering the growth of scientific knowledge). But these changes reflected other sorts of social pressures. after all. including the imposition of laws against dueling. and opposition to tolerance can be suspected of eventually thwarting progress. which. The decline of honor as a central value and the substitution of dignity as a principle governing interpersonal relations were probably central to the emergence of tolerance as a value in its own right. where contending parties are powerful. it is particularly important to reaffirm the centrality of tolerance to scientific progress. matters of fact and matters of opinion. and more-or131 . The former are subject to (inevitably imperfect) tests that allow scientific thinking to advance. it is less clear that tolerance is the sole engine of progress. deeply committed. As Füredi points out. tolerance is an engine of social change. Füredi’s discussion of tolerance conflates two sorts of issues–to put it crudely. reflected an established set of values and customs. Füredi argues that toleration–the willingness to debate among conflicting views–makes important contributions to civilization: it both allows people who hold differing values to agree co-exist (without expecting them to ever resolve their differences–thus centuries of warfare between Protestants and Catholics pretty much ended with an agreement to tolerate one another). such as religious wars.Theory In Action second example. as we live in a world where scientific rhetoric is used to bolster all sorts of all sorts of claims. It seems to me that there’s a problem here. However. Further. What does tolerance require in the face of such claims? Did tolerance play the key role in extinguishing these practices or were other sorts of constraints and pressures brought to bear? One can suspect that at least some of those pressures resembled the intolerant Scottish laws against sectarianism at football matches. there are all too many historical instances of scientific orthodoxy being overturned for us to be smug about what we now know. that enforced the new standards. faiths. tolerance offers one way of minimizing conflict–no doubt particularly valuable in cases. the case for tolerance is that only an openness to new evidence can insure progress. people who argued that they had a right to their traditions. the angry dismissal of skepticism ultimately threatens the scientific enterprise. No doubt public spitting and blood feuds and dueling had their advocates. But matters of opinion involve debates between competing values. Ultimately. In this view.
At least some of these– think spitting and blood feuds–strike me as no great loss.Joel Best less evenly matched. But tolerance is not the only route to social progress: there are plenty of faiths and philosophies–and customs and causes–that have vanished through intolerance. 132 .
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224. ISBN: 9781441198396 Joel Nathan Rosen Book Review: Security and the Environment: Securitisation Theory and US Environmental Security Policy by Rita Floyd. Schulenburg Problematic Communication and Theories of Language in One Hundred Years of Solitude Jonathon Ryan One Hundred Years of Solitude. 224. Pp. History and Myth in Gabriel García Márquez’s One Hundred Years of Solitude Rodica Grigore Food Fights: The Intertextuality of Food in Cien años de soledad and Gabriela. £11. Indigenous Myth. Take a Liberty. 2010. ISBN: 9781441120106 & Snob’s Law: Criminalizing Football Fans in an Age of Intolerance by Stuart Waiton. 6. Pp. 80. Cambridge University Press. 1 January 2013 Special Edition: Gabriel García Márquez’s One Hundred Years of Solitude Guest Editor: Jay Corwin 1 8 29 50 Introduction Jay Corwin Cien años de soledad: the Critique of Sophism and Pseudo-Science William O. Alex. No. Pp.95 (Paperback). 2012. Continuum. $80. Pp. 2012. ISBN: 9780957155909 Joel Best Book Review: The False Promise of Global Learning: Why Education Needs Boundaries by Standish.95 (Hardcover). $99 (Hardback) ISBN: 9780521197564 Oluwaseun Bamidele 74 93 112 127 133 138 . 2011.00 (Hardcover). 230. Continuum. and Meaning Jay Corwin Book Review: On Tolerance: A Defense of Moral Independence by Frank Füredi. Deaver Race and Character in Cien años de soledad Adelaida López-Mejía Truth. cravo e canela Chris T.CONTENTS Vol. $22.
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labor. He is a long-time labor activist and community organizer and has used folk songs to build solidarity on the line and engage students in the classroom.” --John Ralston. I never knew there were songs about them. Folksinger & Sociologist Corey Dolgon. labor movement. all received a good time and good learning.S.” --Kathleen Odell Korgen.” --Stonehill College student “Corey’s work weaves together a coherent and accessible narrative about labor struggles with a tour de force of labor songs that moves audiences. I encourage other unions to add Corey's talents and expertise to their agendas. United American Nurses. labor. [The lecture] made the period come alive for me. and great knowledge about folksongs. William Patterson U. This singing lecture covers labor history from a multicultural perspective and examines the function of folk songs in workers’ lives. President. AFL-CIO “Corey Dolgon’s “singing lecture” is a hit. More info @ www. Focusing on the role that folksongs play in the U. a Ph. Please contact Corey for scheduling a lecture or receiving a sample CD at 617-298-0388 or at cdolgon@worcester. Professor of Sociology.edu.D in American Culture and Sociology Professor has been performing “singing lectures” for almost a decade. U. Corey’s words and music bring both history and theory to life. of Louisville Labor-Management Center “Corey’s wonderful voice.” --Chris Dale. “I learned about the importance and power of strikes and labor unions. New England College “Corey's music added tremendous spirit to our National Labor Assembly.coreydolgon. and other social movements were entertaining.In Search of One Big Union: A Singing Lecture by Corey Dolgon.” --Cheryl Johnson. Professor of Sociology. From union retirees to active union members. very informative. abundant energy.com . from academics to management. and organizing. and inspiring.
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