The Shibboleth

Sometimes, especially in political discourse, a statement will include language intended to establish the speaker’s membership in a particular tribe, to establish that they share goals and values with their audience, and indicate that any mistake or criticism is made in good faith.

This kind of preamble is the ‘shibboleth’ of a statement: a proof of membership, intended to be in a form that only a true member of the tribe could offer.

The presence of a shibboleth reveals more than just group membership. It also indicates the audience to whom the person is speaking (it’s less necessary when ‘preaching to the choir’); the goodwill with which they are speaking (it builds connection and common ground); the desirability of being seen as part of a group, and the precariousness of group membership (it’s more common if the speaker is concerned about the possibility of being expelled by the group, e.g. when criticizing the group); the power of the group (it’s more common for more powerful groups); and the tactics of the group (it’s more common for groups that punish the outgroup).

Thus shibboleths are common on the Progressive Left, not least because by its nature the Progressive Left pushes the envelope on policy, often adopting experimental policies as common causes (for example, consider the slogan, “Defund the police”, a policy quite far from the mainstream and relatively untested). As a result, some members of the Progressive Left might question those policies, and wish to push back, or even just think through, the proposed policies. But membership in the Progressive Left is relatively precarious: it is a cultural group built on reputations (which are much easier to destroy than create), and it is effectively a youth movement (so many of its wisest members are at risk of ‘aging out’ and being discarded by the incoming cohort). The group has also been politically powerful and willing to wield the power to punish enemies, in particular ‘apostates’ (e.g. academics), who are broadly on the Left but disagree with the full Progressive package.

More recently, though, shibboleths have become common on the Reactionary Right, due to the growing power of that movement. As it has grown in influence and captured more social institutions, keeping on good terms with the broader coalition has become more desirable. Their power is also more explicit than that of the Progressive Left, who wield cultural influence but only indirectly control wealth and the power of the state. Combined with the avowed vindictiveness of the Reactionary Right, the use of explicit power makes shibboleths both appealing and extremely effective – where reputations take a long time to build, groveling before a single powerful decision-maker can be immediately effective.

Note, though, how this changes the form and meaning of the shibboleth. To remain effective, it needs to be more dramatic, delivered more quickly and at higher cost to the speaker. It will often not be directed at the audience, most of whom wield neither explicit nor cultural power, but at a powerful third party (the “audience of one”).

Note also how this change is shaped by changing modes of communication. A longer, more nuanced shibboleth fits a world where longer-form speaking and writing are the norm, particularly among the elite. That encourages shibboleth both by content and form: endorsing the right values while displaying deep understanding of the issues. This is further favored by speaking in writing intended for an exclusive audience.

By contrast, short, public statements as popularized by social media will favor the more extreme and less nuanced form, and will tend towards statements whose mechanism of displaying group membership is the mere willingness to be associated with them.

Interestingly then, the mechanism of displaying group membership may influence the politics of the group: a political group whose members prove themselves by deep and nuanced understandings will favor deep and nuanced policies that are harder to understand and analyze; a political group whose members prove themselves with brief, extreme, and somewhat distasteful statements will favor shallow, radical, and repugnant policies, easier to understand but which many people will be reluctant to endorse.

The point about a shibboleth is not simply to value-signal alliegance and tribalism.
The key point of the word was to EXCLUDE. The point originally was that only your tribe could pronunce shibboleth. those that could not were killed or excuded.
I have an example of how this was worked on me.
Being from hunble origins when I found myself in the company of fellow academics in the Classics Department I found my self sidelined since nearly every single other person was a Cambridge graduate and there were occaisions where I was not able to engage in conversation.
Mostly this was unintended, but in one or two individuals there was a deliberate attempt to exlude the “OIK”.
This is one method by which the class system is preserved.
The actual shibboleths included knowledge of Collage topography and well known proffessors.

Yeah, well virtue signaling is nothing new. Neither are dog whistles, the lapel pins or little red bracelet.

Honest people speak honestly without such trickery.

I don’t think this is accurate. The point of the test is just to determine group membership. The in-group and out-group may be treated differently, but the shibboleth only sorts people into one group or the other.

What got me thinking about this was listening to a recent episode of the Sam Harris Podcast. The episode discusses the election, and begins by describing the mistakes the Democrats made, and the problems on the left. But beginning around 21 minutes into the episode, it becomes clear that all this is preamble to stressing the dangers posed by Trump and the right.

In other words, it’s a shibboleth, but he’s doing it for the purpose of inclusion, so that his right-leaning audience will take his criticism of the right seriously.

I agree class segregation/labelling is a common use of shibboleths. In this case I think most in-group members don’t notice that they’re using a shibboleth until they find someone who isn’t part of the in-group. As you note, it’s mostly unintended, and I imagine most of them wouldn’t intentionally exclude you even if they did consciously recognize the implications.

These are part of a larger class of implicit social communication, but they are distinct from the shibboleth.

A dog whistle is a communication that only the in-group can even perceive. A shibboleth is often transparent, as in the original example of pronouncing the word shibboleth.

A virtue signal is about prestige hierarchies within a group, and may not have meaning to the outgroup if they value different virtues.

You’re right they’re similar, and they often overlap in practice: the same statement can do more than one thing (a n effective shibboleth might be the ability to use or detect a dog whistle, or to recognize a certain type of virtue enough to signal it).

There’s also this:

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Cool stuff, I like this thread. We need more of this sort of thing around here.

That’s a cool video @Ichthus77, I didn’t know cats could do that!

Mimicry absolutely occurs in humans using shibboleths. I think part of what happened on the left is that the use of nuance and advanced understanding as a shibboleth stops working at a certain point, because eventually the nuance is so detailed that only a few people can understand it, and most of the audience can’t distinguish between true understanding and sophistry. That made the shibboleths less effective, and allowed the movement to be more and more easily co-opted and led astray.

And on the right policies get more distasteful as they reject nuance and understanding, because the distastefulness is expensive to anyone that’s not truly committed to the group, and so can’t easily be faked.

Oh well. I suppose you are going to have to open the OT bible, to find the origin of the word, aint ya?

I’m familiar with the story, I disagree with your characterization of it. The key point was to distinguish in-group from out-group. That distinction was used to exclude, but that isn’t inherent in the concept of a shibboleth.

My feeling is that such in-out distinction may have intensional/unintentional features built in , a point where such distinction becomes inoperative is, in experiences which can be categorized in a calculus of indiscernible, where only a return to an original thesis could establish the very necessity of such distinction.

When an original idea is brought forward by two people in synch, that notion Carrie’s with it the functional continuity, rather than it’s nominal description. For however straight a nominal value looks like, there is always some underlying curvature within which such series of functions could manifest larger and larger spheres.

This would illustrate series of spheres on the same tangent , which would swallow all the others filling it up to a Point. That point needs to be a virtual representation of everything as self inclusive, excluding nothing but it’s self.

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For further complexication inference, rather than inherence:?:ir exigence

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So when a call sign (“keywords”) normally used in a military operation or to confirm/authenticate identity is used to signal oneself as a friendly when one is not a friendly (or has ulterior motives for triggering transference), it is an act of infiltration at worst, and inauthentic at best— unless triggering transference below the radar for therapeutic (self=other) purposes.

That, sorrily is the fate of North Korean insurgents when coping with strategic supremacy, undisclosed17-18 year old boys, who had never the privilege of responsibility compared to their levels of apprehension. Their transference was below radar of any kind