Following up on my last post’s promise to tackle both cultural theory of risk and cultural cringe, here is my take on the latter issue.
It is normal for people to have some degree of national pride and fervor. Cultural cringe refers to the opposite trend: when, in some circumstances, people in certain countries feel national shame and develop an inferiority complex. The term cultural cringe itself was coined by A. A. Phillips in 1950, describing Australia’s inferiority complex toward Britain in literary fields: Australians thought their literature was too provincial and perhaps too incomprehensible to the British readers, and as a result many authors were uncomfortable making the local references celebrated in the literary canon of Britain, France, Russia, the US, etc. This notion has been generalized elsewhere. Amos Oz says he felt uncomfortable writing books in such a peripheral country as Israel until he read Sherwood Anderson’s Winesburg, Ohio, showing how literature of and by the provinces can thrive.
From its origin in Australian literature, the idea of the cultural cringe has expanded to other fields, including the law, social relations, technology, and business. It seems endemic in former colonies, especially ones that are not rich. One writer in Nigeria argues how best practices thinking is cultural cringe by giving an example of a recent legal importation that turns out to already exist in traditional Yoruba law. In Australia itself, political scientist L. J. Hume pushed back against the notion that there is cultural cringe, arguing it is true of literature but not economics of other fields. But in mass culture, the vast majority of countries, both developed and developing, consider American film and television superior to their own and have domestic industries that focus on arthouse films or low-budget flicks.
Cultural cringe in legal, political, or technological fields remains endemic in many other developed countries. In one recent example, Emmanuel Macron said France is inherently resistant to change and (by implication) ungovernable, comparing it negatively with Denmark. In business, 1980s-era America was replete with books telling managers how to think like a Japanese or German, which trend ended when the Japanese lost decade and the economic crisis of German unification made these countries less fashionable.
Lying in the intersection of business, politics, and technology, urbanism and transportation are amenable to analysis using this concept. As in the Nigerian example, the third world tends to have too much cultural cringe and too much faith in the merits of importing first-world methods. Conversely, the United States (and to a large extent Canada) today is resistant to outside ideas and does not know how to be a periphery.
Urban layout: there’s a world outside Europe
During the SB 827 debate in California, supporters reassured restive city residents that the density the bill promoted – up to 7 floors right next to transit lines and up to 5 a little farther away – was gentle. “Paris density,” they said. Everyone likes Paris as a tourist. Everyone recognizes Paris as good urbanism.
There is very little cultural cringe in the United States – on the contrary, Americans are solipsistic in every field. However, one of very few exceptions is that the American middle class vacations in Europe and is familiar with how walkable European cities are. (It’s even referenced on Mad Men when a minor character goes on walks in their car-oriented New York suburb.) Paris is the largest and richest city Americans of a certain wealth and education level can be expected to be familiar with and like, but by the same token the YIMBYs could mention Barcelona, Amsterdam, and Rome.
But it’s useful to think of what was not mentioned. Certainly not Hong Kong or Dubai, which seem to be mentioned almost exclusively negatively in Western discourse. Not Tokyo, which Westerners are much less likely to visit to the point that the Western blogs talking about Japanese urbanism (like Urban Kchoze) are notable for it. Nothing in the middle-income world, including some old cities (like Mexico City and Istanbul) that have building height, street width, and stylistic variation that first-world urbanists would approve of (and do if they’ve been there).
In this situation, the invocation of famous European cities feels less like a dialogue and more like an attempt to induce cringe defensively, to make people feel less attached to their cities’ American auto-oriented character. In effect, it’s an attack on “it will change the character of our neighborhood,” a line that’s much less common in countries that are used to thinking of themselves as inferior to whatever they consider the metropolitan core (such as the first world writ large in Israel, or the former colonial master in ex-colonies).
Transportation: a little cringe is good, but not too much
In the developing world, there is extensive cringe. Without using that term, I suggested it as a reason behind high construction costs in the third world, which are similar to the costs of the first world today and several times as high as those of the first world from back when its income levels were comparable to those of subway-building third-world countries, in the early 1900s. In Latin America and China, development is more inward-looking, and China in particular learned to build subways from the USSR in the 1950s, not a rich country. In former colonies, there seems to be a greater willingness to import methods from either the former colonizer or from countries that aggressively invest in third-world infrastructure, like Japan and China; the result is very high construction costs for projects for which I have data in India and other countries of that development level.
In some cases, like India’s high-speed rail program, the country imports technology wholesale, and Japan (or China) may insist on an exact copy of its methods. As it is, Japan refuses to call Taiwan High-Speed Rail a Shinkansen system even though it runs Shinkansen rolling stock: construction methods were European, so Japan only calls THSR a high-speed rail system using Shinkansen-based technology.
However, decisions like India’s standard-gauge metro lines happen even in indigenous systems. Delhi Metro uses standard gauge not for some turnkey technological import, but purely because it feels more modern whereas Indian mainline trains feel dinghy and dangerous. Evidently, Delhi Metro electrification is 25 kV, which is standard on mainline trains but unheard of on first-world metros; modifying subways for high-voltage electrification requires expensive concrete pouring, since high-voltage catenary requires more generous clearances to avoid arcing, whereas modifying rail gauge is routine since the European vendors are used to selling to broad-gauge Finland and Spain and the Japanese ones are used to their country’s multitude of gauges.
And if India errs on the side of too much shiny adoption of foreign technology, the US errs on the side of adopting too little. Americans do not think their country is inferior. American authors do not think they need to experience another country or speak another language before they write. There was a time when the American business community felt outcompeted, but today it feels like it’s at the top of the world, Silicon Valley having long left Japanese corporations in the dust; I stopped seeing complaints that American cars were inferior to German and Japanese ones not long after Obama’s auto industry bailout.
The American policy sphere seems especially constrained. There is some cultural cringe toward London, leading thinktanks like the Regional Plan Association and TransitCenter to overlearn from London’s peculiarities (like the Oyster fare cap and contactless credit card payment), but not much toward Continental Europe and practically none toward Japan. Instead, the attitude toward non-English-speaking countries is one of dismissal. When Richard Mlynarik pointed out to a Caltrain official that Japanese trains turned much faster at terminals than Caltrain thought possible, the official replied, “Asians don’t value life the way we do.”
If India fails to understand where its own methods could be superior despite being a peripheral country, the United States fails to understand that it’s a peripheral country in the first place. Transportation innovation rarely happens in North America. It happens in Western Europe and Japan, and to some extent in developing countries that have less cultural cringe than former colonies, such as Brazil and Colombia and their invention of BRT or Colombia, Bolivia, and Mexico’s use of aerial gondolas in mountainous suburban areas.
Urban development: you are not New York
I’ve been reading Aaron Renn’s blog, the Urbanophile, since maybe 2008. At the time he was still in Indianapolis, in (I believe) management consulting, writing about how his city was trying to become culturally and economically bigger than it was, and sometimes but not always succeeding. A recurrent theme in his writings has been that Midwestern American cities are desperate for development. They keep saying they need more creative people, more venture capital, or whatever else is in vogue. (In contrast, he says, Rhode Island, where he lived later, doesn’t even understand how peripheral it is.)
However, the way the Midwestern cities he focuses on try to attract this elusive development is through cheap copying. An old post of his I can no longer find contrasts world-class Indianapolis with world class in Indianapolis. The former involves investing in some city institution to make it world-class, or more realistically notable enough that boosters can call it world-class with a straight face. The latter involves inviting a starchitect or another person with international cachet (such as Richard Florida) to build something in Indianapolis that’s notable and is exactly as notable as what this person might build in any other city of that size, with no particular connection to the city itself.
In the transportation field, many American cities build mixed-traffic downtown streetcars and beam with pride if they get 4,000 riders per weekday. Often this mentality overrides any attempt to provide services to city residents: thus, the streetcar in Detroit is not integrated with the city’s bus network, and in fact a bus runs on the same street, on different lanes from the streetcar. This isn’t about some mythical preference for rail over bus: these cities build whatever they hear is in vogue and will get them noticed by New York media, whether it’s peak-only commuter rail, a downtown streetcar, a limited bus that calls itself BRT, or now a bus network redesign around untimed 15-minute frequencies.
Cringe vs. dialogue
It’s important to distinguish dialogue with a foreign culture and cultural cringe toward it. One difference is that cringe implies infatuation; however, infatuation can also develop among immigrants who are steeped in the metropole’s culture after having lived there even while maintaining ties to the old country. A bigger difference is the extent of two-way dialogue. Israelis use the expression “unbroken country” to refer to the mythical average first-world country in which you can get things done without having to tell government bureaucrats that you served in the military with their bosses; however, few have lived abroad long enough to know the details of what makes these countries tick better.
With limited knowledge of the core, the periphery can worship at the feet of the few people who do know, which leads to political bias. This is where moral panics of no-go zones come from: there is an Israeli television show purporting to portray how things are in Europe, but any connection between Belleville (or other racially diverse Paris neighborhoods) and what they depict is completely incidental. In that case, the bias is right-wing. In the opposite direction, left-wing bias can occur when American liberals and socialists are enamored by European health care and education systems and elide a thousand details that distinguish them from American renditions of single-payer health care or free college tuition.
But the biased reaction is only common in places that care little about how to govern. “Well, actually Tower Hamlets is a no-go zone” is not a blueprint for reducing nonwhite immigration to the United States or Israel. Instead, in the policy sphere a more common reaction is a shrug. Dialogue is threatening: the people capable of it are typically not the top pundits on this issue. Instead, it’s more common to aggressively dismiss knowledge that’s hard to access, even among people who at the same time invoke the cringe. In Israel it takes the form of self-denigrating lines like “this is Israel, not Finland.” Cultural cringe leads to lower expectations this way.
When Phillips criticized Australian authors who deracinated their writing to appeal to British taste, he was implicitly saying that Australians couldn’t root their literature in British experience. Oz, similarly, felt constrained about writing when he was young because living in Israel, he could not root his books in Paris, Milan, and other flashy cities whose books he devoured. The economic (or legal, or technological) analogue of this observation is that the reason there is cultural cringe is that people in peripheral areas (which in transportation include the United States) are too unfamiliar with the core and cannot dialogue with it the way people in different parts of the core can.
Urbanism is not literature. One doesn’t need extraordinary sensitivity and a lifetime (short as it may be) in a culture to produce very good insights about transportation, housing, or municipal governance. It’s possible to break out of the cringe by acquiring detailed knowledge of how the core operates. In the case of the third world and subway construction, it means learning enough about current and historical construction methods to be able to propose ways to build infrastructure at low costs commensurate with these cities’ low wages; in the case of the United States, it means learning enough about what makes European, Japanese, Latin American, etc. urbanism tick that it can be adopted domestically.
Urbanism is not literature in a far more important sense: there really are better and worse traditions there. It’s not enough to have pride in what you have when what you have is a third-world city where the poor don’t have running water, or for that matter an American city that would shut down instantly were gas prices to rise to levels necessary to stop global warming. Learning from the core is crucial. It’s just equally important to do so through dialogue and not through the ignorant self-denigration that is cultural cringe.