Oxford Dictionaries has confirmed what many have suspected
in declaring “post-truth” its international word of the year.
The word has shown up in books, articles and speeches that
describe why people are less dependent on experts, the media, teachers and preachers
trained at exposing and promoting truth.
“With only themselves and their appetites as a guide, they
bypass any information that doesn’t suit their predisposition and worldview,” writes
Jonathan Mahler in a column for New York Times Magazine (http://www.nytimes.com/2016/12/27/magazine/the-problem-with-self-investigation-in-a-post-truth-era.html).
“The self-investigator’s media diet is like an endless breakfast buffet, only
without the guilt: Take what you want, leave what you don’t.”
Jonathan Gold, contributor with Huffington Post (http://www.huffingtonpost.com/entry/teaching-in-the-post-truth-era_us_58597f2de4b0630a2542361b),
believes today’s students are unskilled at detecting bias and identifying fake
news.
“They prefer to seek out evidence that aligns with their
preexisting views, to work to dismiss or find counter-arguments for
perspectives that contradict their beliefs, and to evaluate arguments that
align with their views as stronger and more accurate than opposing arguments,”
The implications related to living in a “post-truth” era
impacts numerous core values and assumptions aimed at fostering relationships.
It changes the way teachers teach, preacher preach and politicians engage in
politics.
“Post-truth” helps us understand the brokenness exposed in
the aftermath of the election. It addresses the divergence between the people
who promote the “Black Lives Matter” movement and the people who contend “All
Lives Matter”. “Post-truth” rebuffs the legitimacy of mandates on the other
side.
For those unmoved by the other side, their facts don’t
matter. What happened long ago is inconsequential. White people don’t consider
black history. Men don’t contemplate the impact of historical and structural
sexism. Among many, it no longer matters that America’s pride was grounded in
being a safe-haven for immigrants.
“Post-truth” cultivates white nationalism, xenophobia,
heterosexism, the renunciation of global warming and an assortment of
assertions uncorroborated by experts who offer an unprejudiced evaluation.
The facts don’t matter. That’s what the experts say, but is
there more involved in understanding the word of the year?
If truth no longer matters in cultivating consensus, it may
help to find ways to help facilitate change beyond the imperative of truth. If so, what inspires us to bond beyond the
numerous versions of truth?
In Durham, it may help to define what it means to be a
community transcendent of differences. What are the common interest that make
Durham a happy home? What are the obstacles that require massive cooperation
after years of fighting to determine the groups in control?
In a “post-truth” era, moving forward will demand a
willingness to forfeit control of versions of truth. It’s an important step in formulating
strategies that promote common interest. It means surrendering ideological
warfare to promote the advancement of a more vibrant community.
Who leads the way? Will it be leaders in public office or
members of the faith community? Will the inspiration come from business owners,
educators or private citizens?
The people who have reaped advantages based on an
interpretation of truth must lead the way. I know, here we go again in
addressing notions of privilege.
Gold challenges us to resist the temptation of laying the
responsibility of saving American democracy at the feet of teachers.
“And yet, the dawn of this post-truth era is for me a
clarion call to reevaluate and reassert the values of progressive, liberal arts
teaching,” Gold writes. “In the
post-truth era, defending truth — and teaching students to seek it — will not
be easy, but it’s a worthy fight. We may never be able to recover what we’ve
lost.”
Gold seeks strategies that preserves truth. Missing in
Gold’s argument is an examination regarding the assumptions Americans make
involving truth.
“We hold these truths to be self-evident,” writes Thomas
Jefferson in the Declaration of Independence. “That all men are created equal;
that they are endowed by their Creator with certain unalienable rights; that
among these are life, liberty, and the pursuit of happiness,”
It’s a truth questioned by minorities and women. Who are the
men regarded as equal? Why no mention of women?
Teaching and preaching the truth doesn’t mean the same among
those who question how truth is taught in school, church, the media and in
places that advance the agendas of the wealthy. More than a movement that
promotes anti-intellectualism, “post-truth” addresses the hostility among
people who seek to modernize interpretations of truth.
In the “post-truth” era, the facts are shaped by context. The
truth doesn’t mean the same because it can no longer be trusted.
In Durham, it would help to have community conversations
involving the differences related to how the truth is understood.
Until then, the truth will fail to set us free.
