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10 Theses About Cancel Culture

What we talk about when we talk about “cancellation.”

By Ross Douthat

Opinion Columnist

Cancel culture is destroying liberalism. No, cancel culture doesn’t exist. No, it has always existed; remember when Brutus and Cassius canceled Julius Caesar? No, it exists but it’s just a bunch of rich entitled celebrities complaining that people can finally talk back to them on Twitter. No, it doesn’t exist except when it’s good and the canceled deserve it. Actually, it does exist, but — well, look, I can’t explain it to you until you’ve read at least four open letters on the subject.

These are just a few of the answers that you’ll get to a simple question — “What is this cancel culture thing, anyway?” — if you’re foolish enough to toss it, like chum, into the seething waters of the internet. They’re contradictory because the phenomenon is complicated — but not complicated enough to deter me from making 10 sweeping claims about the subject.

So here goes:

1. Cancellation, properly understood, refers to an attack on someone’s employment and reputation by a determined collective of critics, based on an opinion or an action that is alleged to be disgraceful and disqualifying.

“Reputation” and “employment” are key terms here. You are not being canceled if you are merely being heckled or insulted — if somebody describes you as a moron or a fascist or some profane alternative to “Douthat” on the internet — no matter how vivid and threatening the heckling becomes. You are decidedly at risk of cancellation, however, if your critics are calling for you to be de-platformed or fired or put out of business , and especially if the call is coming from inside the house — from within your professional community, from co-workers or employees or potential customers or colleagues, on a professional message board or Slack or some interest-specific slice of social media.

2. All cultures cancel; the question is for what, how widely and through what means.

There is no human society where you can say or do anything you like and expect to keep your reputation and your job. Reputational cancellation hung over the heads of Edith Wharton’s heroines; professional cancellation shadowed 20th-century figures like Lenny Bruce. Today, almost all critics of cancel culture have some line they draw, some figure — usually a racist or anti-Semite — that they would cancel, too. And social conservatives who criticize cancel culture, especially, have to acknowledge that we’re partly just disagreeing with today’s list of cancellation-worthy sins.

3. Cancellation isn’t exactly about free speech, but a liberal society should theoretically cancel less frequently than its rivals.

The canceled individual hasn’t lost any First Amendment rights, because there is no constitutional right to a particular job or reputation. At the same time, under its own self-understanding, liberalism is supposed to clear a wider space for debate than other political systems and allow a wider range of personal expression. So you would expect a liberal society to be slower to cancel, more inclined to separate the personal and the professional (or the ideological and the artistic), and quicker to offer opportunities to regain one’s reputation and start one’s professional life anew.

“It’s a free country,” runs the American boast, and even if it doesn’t violate the Constitution, cancellation cuts against that promise — which is one reason arguments about cancel culture so often become arguments about liberalism itself.

Here’s What Cancel Culture Looked Like in 1283

The internet didn’t invent the angry mob..

Get your self-gratification! Can’t have a canceling without self-gratification! You are hereby sentenced to be publicly canceled by having thy head smoked — This will be a good one. Yea, love a good canceling! She’s been canceled, yeah? Shh! Shut out, on the bog pile of shame for the crime of saying something offensive 11 years ago! [cheers] 11 years ago! Let’s judge past statements by present-day perspective. It’s like saying the same thing today, kinda! Don’t I get a trial? No! This is a canceling. No due process. We are the jury! Our anger makes us qualified. Plus, we’re all perfect. Yea, we’re all perfect! You may be granted a reprieve if you apologize. Of course, I apologize. I’m sorry that you were offended. Sorry that we’re offended? That’s a non-apology. That’s worse than saying nothing. Well, if apologizing makes it worse, what’s the point of apologizing at all? She hates apologizing! Cancel her even more. Cancel her! Fare thee well, and may you never again utter the phrase, “[Expletive] the peasants!” [gasps] He just said something bad about peasants. I‘m a peasant, and I’m offended. No, I said, uh, she said, “[Expletive] the peasants!” Oh my god! He said it again. No, I love peasants. I would never say “[Expletive] — ” Cancel him! [chanting] I apologize, unreservedly. That’s not a good enough apology. I thought it was all right. An apology apologist! He’s for apologies. Get him. Oh hang on hang on. I’m confused. Are we against him, for being for apologies? Or against her, for being against apologies? Because — That’s irrelevant. What matters is that you’re angry. Cancel him! [chanting] But we’re supposed to be canceling her! Well, that was whole minutes ago. Who knows? Things we say today might be offensive in the future. She’s right, you might have offended me in the future. Well, you might be offending me in the future right now. Pre-cancel! Pre-cancel! It’s a pre-canceling! I hereby increase your taxes by 150 percent. No? Well, I’m going to burn your crops too. I’ll just get on with it then, shall I? Could I come along? Yes, yes please. Age before beauty!

4. The internet has changed the way we cancel, and extended cancellation’s reach.

On the other hand, a skeptic might say that it wasn’t liberalism but space and distance that made America a free country — the fact that you could always escape the tyrannies of local conformism by “lighting out for the territory,” in the old Mark Twain phrase. But under the rule of the internet there’s no leaving the village: Everywhere is the same place, and so is every time. You can be canceled for something you said in a crowd of complete strangers, if one of them uploads the video, or for a joke that came out wrong if you happened to make it on social media, or for something you said or did a long time ago if the internet remembers. And you don’t have to be prominent or political to be publicly shamed and permanently marked : All you need to do is have a particularly bad day, and the consequences could endure as long as Google.

5. The internet has also made it harder to figure out whether speech is getting freer or less free.

When critics of cancel culture fret about a potential online-era chill on speech, one rejoinder is that you can find far more ideas — both radical and noxious — swirling on the internet than you could in a sampling of magazines and daily newspapers circa 1990. It’s easier to encounter ideological extremes on your smartphone than it was in the beforetime of print media, and easier to encounter hateful speech as well.

But at the same time the internet has hastened the consolidation of cultural institutions, so that The New York Times and the Ivy League and other behemoths loom larger than they did 30 years ago, and it’s arguably increased uniformity across cities and regions and industries in general. And the battle over norms for cancellation reflects both of these changes: For would-be cancelers, the chaos of the internet makes it seem that much more important to establish rigorous new norms, lest the online racists win … but for people under threat of cancellation, it feels like they’re at risk at being shut out of a journalistic or academic marketplace that’s ever more consolidated, or defying a consensus that’s embraced by every boardroom and H.R. department.

6. Celebrities are the easiest people to target, but the hardest people to actually cancel.

One of the ur-examples of cancel culture was the activist Suey Park’s 2014 hashtag campaign to #cancelColbert over a satirical tweet from the Twitter account of “The Colbert Report.” Six years later, Stephen Colbert is very much uncanceled. So are Dave Chappelle, J.K. Rowling and a much longer list of prominent pop culture figures who have faced online mobs and lived to tell, sell and perform.

Their resilience explains why some people dismiss cancellation as just famous people whining about their critics. If someone has a big enough name or fan base, the bar for actual cancellation is quite high, and the celebrity might even have the opportunity — like a certain reality-television star on the campaign trail in 2016 — to use the hatred of the would-be cancelers to confirm a fandom or cement a following.

However, not everyone is a celebrity, and …

7. Cancel culture is most effective against people who are still rising in their fields, and it influences many people who don’t actually get canceled.

The point of cancellation is ultimately to establish norms for the majority, not to bring the stars back down to earth. So a climate of cancellation can succeed in changing the way people talk and argue and behave even if it doesn’t succeed in destroying the careers of some of the famous people that it targets. You don’t need to cancel Rowling if you can cancel the lesser-known novelist who takes her side; you don’t have to take down the famous academics who signed last week’s Harper’s Magazine letter attacking cancel culture if you can discourage people half their age from saying what they think. The goal isn’t to punish everyone, or even very many someones; it’s to shame or scare just enough people to make the rest conform.

8. The right and the left both cancel; it’s just that today’s right is too weak to do it effectively.

Is it cancel culture when conservatives try to get college professors disciplined for anti-Americanism, or critics of Israel de-platformed for anti-Semitism? Sure, in a sense. Was it cancel culture when the Dixie Chicks — sorry, the artists formerly known as the Dixie Chicks — were dropped by radio stations and tour venues, or when Bill Maher’s “Politically Incorrect” was literally canceled, for falling afoul of patriotic correctness? Absolutely.

But as the latter examples suggest, the last peak of right-wing cultural power was the patriotically correct climate after Sept. 11, a cultural eon in the past. Today the people with the most to fear from a right-wing cancel culture usually work inside Trump-era professional conservatism. (And even for them there’s often a new life awaiting as a professional NeverTrumper.) Attempted cancellations on the right are mostly battles for control over diminishing terrain, with occasional forays against red-state academics and anti-Trump celebrities. Meanwhile, the left’s cancel warriors imagine themselves conquering the entire non-Fox News map.

9. The heat of the cancel-culture debate reflects the intersection of the internet as a medium for cancellation with the increasing power of left-wing moral norms as a justification for cancellation.

It’s not just technology or ideology, in other words, it’s both. The emergent, youthful left wants to take current taboos against racism and anti-Semitism and use them as a model for a wider range of limits — with more expansive definitions of what counts as racism and sexism and homophobia, a more sweeping theory of what sorts of speech and behavior threaten “harm” and a more precise linguistic etiquette for respectable professionals to follow. And the internet and social media, both outside institutions and within, are crucial mechanisms for this push.

It’s debatable whether these new left-wing norms would be illiberal or whether they would simply infuse liberalism with a new morality to replace the old Protestant consensus. It’s arguable whether they would expand the space for previously marginalized voices more than they would restrict once-mainstream, now “phobic” points of view. But there’s no question that people who fall afoul of the emergent norms are more exposed to cancellation than they would have been 10 or 20 years ago.

10. If you oppose left-wing cancel culture, appeals to liberalism and free speech aren’t enough.

I said earlier that debates about cancellations are also inevitably debates about liberalism and its limits. But to defend a liberal position in these arguments you need more than just a defense of free speech in the abstract; you need to defend free speech for the sake of some important, true idea. General principles are well and good, but if you can’t champion controversial ideas on their own merits, no merely procedural argument for granting them a platform will sustain itself against a passionate, morally confident attack.

So liberals or centrists who fear the left-wing zeal for cancellation need a counterargument that doesn’t rest on right-to-be-wrong principles alone. They need to identify the places where they think the new left-wing norms aren’t merely too censorious but simply wrong, and fight the battle there, on substance as well as liberal principle.

Otherwise their battle for free speech is only likely to win them the privilege of having their own ideas canceled last of all.

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Cancel Culture and Other Myths

Anti-fandom as heartbreak.

A friend is about to give a guest lecture. She is paralyzingly nervous: “I don’t want to get canceled.” A colleague who is about to have an editorial published asks me to make sure there is nothing cancelable in it. When their work occurs without incident, I return to the terror that preceded their success. “You see, you weren’t canceled!” “Thank god,” they both reply, an oddly unifying utterance for two professed nontheists. The stakes of canceling are such that disbelievers reach for higher powers when spared.

I begin to ask everyone I meet what they think of when they think of cancel culture. A student tells me her grandparents complain, “It’s Salem all over again.” A friend tells me of a col­league who got fired for something they said on Slack. “Can you believe it?” she snaps. “Cancel culture ruins lives.”

I gather these instances and wonder whether cancel culture is an encroaching menace against which everyone must defend or a moral panic that inflates the problem. In a 2023 paper published in Political Studies , Pippa Norris poses the question this way: “Do claims about a growing ‘cancel culture’ curtailing free speech on college campuses reflect a pervasive myth, fueled by angry parti­san rhetoric, or do these arguments reflect social reality?” 1 Norris finds that contemporary academics may be less willing to speak up due to a fear of cancel culture. Cancel culture is not a myth, Norris decides, because, in silencing people, it does something real.

There is no question that cancel culture is real. It is also a myth.

Taking myths as real requires resistance to conventional usage. Seven myths about COVID-19 vaccines , yells one headline. Ten mega myths about sex , beckons another. Myth used this way refers to an idea people believe that is not true. This is a relatively recent connotation of myth. In the history of religion, myths are sto­ries people tell about forces more powerful than them described as superhuman. A superhuman force could be a god; it could be meteorology; it could be a corporation or a foreign state. Myths occur when human beings want to explain how mysterious things come to pass. Their explanation is: “Something more powerful than us did something to make this happen.”

Cancel culture produces a collection of myths within a particu­lar tradition or a mythology. Depending on your political inclina­tions, the cast of gods and heroes alters considerably. The question is what mystery cancel culture’s mythology explains. Thinking about this requires thinking a little about religion, and a lot about what hurts people most.

Why does cancel culture feel so weighty when its material impacts are so comparatively slight?

The history of religions is a history of organizing power rela­tions. If this premise isn’t especially sexy to you, I commend the many Netflix films about religion where you can watch charismatic figures lull followers with promises of new dawns and off-the-grid togetherness. A lot of people who Netflix and chill do not iden­tify religiously, but everybody knows a heartbreak authored by a devastating player. “Something in the way you move / Makes me feel like I can’t live without you,” sings Rihanna in “Stay,” her 2012 blockbuster duet with Mikky Ekko. This is just one of hun­dreds of lovelorn tracks from the Top 40 that would serve well as a soundtrack for religion’s depiction in Keep Sweet: Pray and Obey (2022), Unorthodox (2020), and Wild Wild Country (2018).

Religion has a fair number of sexual mountebanks, but for a new religious movement to become an established religion, it needs to evolve from one-hit wonder to Beyoncé. New religious move­ments, sometimes derogatively called cults, offer ritual resolve for persons seeking solutions to their most profound questions and pain. Religions evolve from small cultic movements when, after the initial romance fades, individuals keep repeating things that other individuals repeat, and those communal repetitions come to constitute a form of belonging. If I say the Lord’s Prayer, the Jewish blessing over bread, or the Muslim salat, I am speaking individ­ually, but I am speaking in a way many other people speak, and when we hear each other speak it, we know who we are. The per­son who shows up at a Beyoncé concert and does not know a single lyric seems, to the Beyhive, like an outsider.

In her work on cancel culture, Pippa Norris does what many people do who imagine themselves outside myth’s power, namely take a myth as opposed to reality. But when you define a myth as a falsehood, you are not working to hear the myth’s believers on their terms. You are trying to correct them. You are trying to divest their false belief of its power. Religionists have a word for that, too: secularization .

The historic use of secularize was to convert from religious to secular possession or use, as when someone says, “the convent, secularized in 1973, is now a conference center.” Secularizing a building can happen with a single ritual. But calling someone else’s belief a lie—saying that there was no virgin birth, for example—doesn’t work so easily. Your cousin who won’t get vaccinated, the co-worker who repeats old lines about Pizzagate. No amount of fact-checking their utterances alters their view, because their view is not about the vaccine’s reality. It’s about how they feel when higher powers like The Government and Big Pharma required it. The more you deny what the believer believes, the bigger, not smaller, their belief becomes. Your debunking energizes their stori­fying. Have you ever tried to convince a Beyoncé fan that her voice isn’t that great, or that Rihanna is the better live performer? For sure you lost that one.

the mystery that I want to solve is why the idea of cancel culture is so powerful. In a 2020 essay addressing cancel culture, Ligaya Mishan writes, “It’s instructive that, for all the fear that cancel culture elicits, it hasn’t succeeded in toppling any major figures—high-level politicians, corporate titans—let alone institutions.” 2 This lack of large-scale monetary or institutional consequence has not dimmed the anxious hold that cancel culture has on the politi­cal conversation. Why does cancel culture feel so weighty when its material impacts are so comparatively slight?

Alan Dershowitz’s Cancel Culture: The Latest Attack on Free Speech and Due Process (2020) identifies cancel culture as the “illegitimate descendent” of both McCarthyism and Stalinism and blames it for stifling political free speech and artistic creativity as well as derail­ing the careers of prominent politicians, business executives, and academics. 3 For Dershowitz, the weight of cancel culture is how it silences debate and destroys individual careers. And yet this is wrong: never in human history have human beings been less silent or debated basic ideas of interrelation and power more.

The friend and colleague who worried to me about their pos­sible cancelations fretted because they thought they could lose job opportunities if they became stars of a story where they are called out for using their power at the lectern or on the page toward negative effects. There are prominent instances in the cancel cul­ture mythology of this occurring. Amy Cooper, a white woman who threatened a Black male birdwatcher, Christian Cooper, lost her job after the video of their Central Park encounter went viral. For Dershowitz and others who weaponize cancel culture, Amy Cooper’s firing is a prime exhibit that cancel culture has real effects.

There is no disputing that the behavior that led to Cooper’s firing occurred. The tape exists. She flipped out, and when she did, she pulled on racist language to do so. This is neither the first nor the last time someone was fired for behaving badly. Is using a wrong word in a lecture or a sentence in an editorial akin to behav­ing badly? No. Is it grounds for criticism? Yes. A part of the sign that cancel culture controls the mythological portion of the con­temporary shared social imagination is that it has convinced many people that criticism is itself a condemning act. To watch the video of Amy Cooper is to watch a person who could not take criticism in the moment of her meltdown. She doubled down in her ardency that she was in danger despite the reassurances that she was not. After she was fired, she did not author a public apology; she sued her employer for wrongful termination. She lost. Dershowitz would wager the woke mob had taken over her company’s Board of Trustees. A scholar of religion might observe she did not engage well the superhuman powers her virality offered her.

Language is the gladius in the battle royale cancel culture stages. Kevin Donnelly, editor of Cancel Culture and the Left’s Long March (2021), describes the endangering effect of cancel culture as a “rad­ical reshaping” of “language.” He complains that “under the head­ing of ‘equality, diversity, and inclusion’ academics and students are told they cannot use pronouns like he or she.” He continues: “Other examples of cancel culture radically reshaping language to enforce its neo-Marxist inspired ideology include replacing breastfeeding with chest feeding so as not to offend trans–people” and deciding words like elderly and pensioners are “ageist.” He concludes: “While the above examples might appear of little consequence, the reality is the way language is being manipulated is cause for concern.” 4

Celebrities know that to sustain their power they must cede some of what people say they are, including what people accuse them of being, even if mistaken.

Donnelly’s argument involves questionable assertions. Academics and students are not instructed in one hegemonic or unifying way; nobody is told what pronouns to use for themselves. But he is correct that a phobia that you will get the words wrong is one of the most basic terrors a person can have. Conservative critics have had such fearmongering traction with cancel culture because it taps into the primal embarrassment about saying the wrong thing. Cancel culture is therefore unsurprisingly marked as connected to contemporary campus life and, specifically, the humanities, where the fluency and acuity with language are curricular foci.

Critics on both sides of the political aisle wail about the heart­lessness of cancel culture’s quick-condemning appraisals. A con­servative Republican male-identified person replying to a recent Pew survey about the relationship between political vantage point and perception of cancel culture’s threat defines cancel culture as “destroying a person’s career or reputation based on past events in which that person participated, or past statements that person has made, even if their beliefs or opinions have changed.” A Democratic male-identified person defines it as “a synonym for ‘political cor­rectness,’ where words and phrases are taken out of context to bury the careers of people. A mob mentality.” This Republican and this Democrat agree that cancel culture gives no leeway for learning (“even if their beliefs or opinions have changed,” says the Republican) and no understanding of the specific situation (“taken out of context,” says the Democrat). 5 People are angry about cancel culture because it imprisons with no time off for good behavior. But discomfort around cancel culture may have less to do with absent compassion and more to do with who is now doing the talking and the canceling. As Danielle Butler wrote for The Root in 2018: “What people do when they invoke dog whistles like ‘cancel culture’ and ‘culture wars’ is illustrate their discomfort with the kinds of people who now have a voice and their audacity to direct it towards figures with more visibility and power.” 6 As it happens, the Pew survey respondents are not racially identified. Butler invites us to wonder whether they were white people uncomfortable with being subject to nonwhite critique.

We might be able to frame cancel culture, then, in a different way: as a kind of fan rebuttal to the running story. The scholar Eve Ng writes, “Fandoms have a long history of organizing mass efforts around media texts, especially television shows, whose narratives and other elements of production might be influenced by viewer preferences.” 7 The viewer—of a TV show or a viral clip, say—directs what happens next through their reaction. Ng points out that cancel culture reflects larger patterns of social hierarchy, including gender, class, race, nation, and other axes of inequality. She suggests that fans in contemporary mediatized environments fight to articulate and undermine those hierarchies through their acts of intervention and protest.

In this sense, cancel culture also becomes a critical practice of what scholars like Jonathan Gray, Melissa Click, and others have described as anti-fandom . 8 Anti-fandom helps reshape received stories and actively responds to the narratives it witnesses. It is how fans express what they think they should no longer have to watch. Anti-fandom led readers to write to Dickens griping about what he did to Little Dorrit or viewers to write to the makers of Dallas for that one infamous cliffhanging whodunit. It includes readers tweeting about transphobic comments in the paper of record. The point isn’t to end the criticized piece of culture. It is to reclaim what the fan wants most from it. “J. K. Rowling gave us Harry Potter; she gave us this world,” said a young adult author who volunteers for the fan site MuggleNet. “But we created the fandom, and we created the magic and community in that fandom. That is ours to keep.” 9 Harry Potter fans seize back from the stories what they want; they don’t need a celebrated charismatic figure to do so. Myths survive longest when their authors become invisible, with the story becoming every speaker’s first-person speech.

The celebrities who survive the rites of criticism that comprise the common understanding of cancelation are those who make it their brand (see, for example, Jeffree Star or Kanye West) or those who accept that celebrity is always a delicate interrelation between fan and star, whom the fan figures as superhuman. Myth doesn’t sustain its storifying power if people stop believing that its pow­ers have serious sway. Celebrities know that to sustain their power they must cede some of what people say they are, including what people accuse them of being, even if mistaken. Accept the terms of your deification. If you can’t stand the heat, you have no right to the power.

Trying to shift the words we use and the resultant stories a soci­ety tells will never be nonviolent. Canceling can sometimes reflect the ritual of sacrifice described by René Girard in Violence and the Sacred (1977). 10 A sacrifice is the act of slaughtering an animal or person or surrendering a possession as an offering to a superhuman power. According to Girard, the sacrificed thing—the person, ani­mal, or inanimate possession—is a surrogate victim. The point of the sacrificial killing is to organize a wee bit of violence in a highly localized way to avoid a grander violence. The surrogate victim, the sacrificed thing, becomes known as a scapegoat , a reference to the goat sent into the wilderness in Leviticus after the Jewish chief priest had symbolically laid the sins of the people upon it. Enlightenment philosophers hoped some of this violence could be ended through the formation of a social contract, but Girard believed the problem of violence, which is the primary problem that cancel culture seeks to redress, could only be solved with a lesser dose of violence. We might say that sacrifice becomes a requisite procedure for societies transitioning from one level of inclusion to another.

They are not pushing back because they hate the power that person has but because they are angry about how that teacher, that New Yorker, that famous comedian used their power.

In Girard’s scheme, comedian Dave Chappelle, “canceled” over transphobic comments in his stand-up (and, again, for the way he responded to his cancelation), is the surrogate victim ; transphobia is the sacrificial victim , the latent object of sacrifice. This is the double substitution which Girard wrote about: a singular person is sacri­ficed on behalf of a larger subject that the society seeks to cancel to slow its furtherance. Dave Chappelle gets yelled at because his mis­takes represent a bigger social problem that the community wants to contain, so that the problem does not get bigger.

I observe how intensely intimate this is. The people who sac­rifice Chappelle are not newcomers to him—they are people who knew him, even believed in him and liked his edgy voice. He had to be sacrificed, but that was upsetting, disappointing, disheartening.

Canceling isn’t a situation where a random person, animal, or pos­session is brought into a community and sacrificed. It only carries meaning if it is something held close, something you nicknamed and loved and wanted never not to be there.

so, what is the measure of what we’re describing? Myths make many things happen that money does not measure. The colleague worrying about their editorial; the online commentator pound­ing out a defense of free speech; the right-wing radio host furious about critical race theory, and the Bernie-bro podcast host smart­ing about college feminists: none of them are feeling great. What is the measure of this lousy feeling?

Stress, I want to say, the stress it causes. On a beach walk I seek to compel an older colleague to retire after years of critical student feedback about his chauvinist speech and several failed efforts to reeducate the educator. Pressing, I ask: “Wouldn’t it just be more peaceful if you didn’t have to face those criticisms one semester more?” His wife, walking with us, interrupts: Yes, this is going to kill him. He’s going to die from a heart attack .

I am thinking about heart pain when I first read about the history of canceling as a locution in English. It was Black digital practices, specifically the operation of Black Twitter, that converted “cancel you” into a social intervention. 11 Journalist Clyde McGrady traced the origins of cancel used in this way back to Black singer-songwriter Nile Rodgers, who co-wrote the 1981 song “Your Love Is Cancelled” for his funk and disco band Chic. 12 In the song, a guy speaks to his ex-girl. “Just look at what you’ve done,” the speaker sings. “Got me on the run / Took me for a ride, really hurt my pride.” The singer is wounded by how vulnerable they were, angry that their once-upon beloved seduced them, then dropped them.

I am listening to this Chic song and thinking about heart pain not because I am stressed about cancel culture but because I am in a period of heartache. I am in love and in pain about love. Listening to a lot of soul music, crying late at night on the phone, seeing in every astrological report more reasons to weep. The whole history of R&B is a howl from the gurney about the pain of stressed hearts. About the pain of mistake, of wishing you could take it back, of wishing you were otherwise. Someone makes you a star of their life, then they don’t want you to be their fan, or they to be yours, anymore.

Chic’s “Your Love is Cancelled” preceded a scene in the 1991 film New Jack City in which the girlfriend of a gangster confronts him about his violence. “You’re a murderer, Nino,” she screams. Wesley Snipes, who plays Nino, shoves her onto a desk, douses her with champagne, and snaps to his associate, “Cancel that bitch. I’ll buy another one.” Hip-hop appropriation of that line—like when Lil Wayne rapped, “had to cancel that bitch like Nino,” in “I’m Single” (2010)—solidified the phrase’s public circulation. 13 The perspec­tive reflected in the song and the film is that of a person who is hurt and trying to triumph fiercely over that hurt. The speaker seeks to topple the figure that subjugates them. In both instances, men speak about canceling women who are voiceless. Their act of cancelation is at best unhealthy, a momentary derangement, vio­lent speech meant to hurt by reasserting their power. I loved you, I trusted you, and you betrayed me. Let me slam back in lyric and gesture that I will be just fine. I will be just fine. I will be just fine , without you .

There is a lot to say about what cancel culture is, what unites fans against a comedy set or a novel about a migrant’s experience or a teacher’s in-class utterance. To understand those most upset about cancel culture I must come to understand why people affirm some idea of their freedom over someone else’s idea of safety; why people call out sensitivity in one group while demonstrating through their reaction paper-thin emotional walls. You’re canceled is said between two parties, one of whom says it because they claim devastation at how poorly they’ve been cared for by the other. The other can’t believe it, unable to understand how their lover can speak this way. And suddenly I realize one way to describe cancel culture is as a violent reaction to heartbreak.

When worshipful attentions are withdrawn, the lacerating reverberation of myth’s interruption can­not be underestimated.

The students who cancel the teacher for their anti-Black remark; the New Yorkers who cancel Amy Cooper for soiling their public park; the fans who cancel Chappelle for transphobic remarks: they are not pushing back because they hate the power that person has but because they are angry about how that teacher, that New Yorker, that famous comedian used their power. The people calling for can­celation connect specific word choices to larger systems in which bigotry leads to massive social disparities. Mythologies explain that gods use power clumsily, and religions offer ways to survive while you grapple with the results of their fumble. Worship knits people back into community after drama and dereliction. Cancel culture is another mythic frame for a perennial ritual procedure by which people sift the good and the bad. It is painful because the world in which ritual exists is filled with preventable pain.

The marital liturgy in the 1522 Book of Common Worship includes a phrase, with my body I thee worship . What gets you to the altar where you might say these words? A lot of feeling, a lot of storifying. “Tell me about the day you met,” you might ask at a party. “Tell me how you knew you were in love.” Myths pour out in reply, stories of human action and cosmic fate that account for the mystery of love’s realization. The Book of Common Worship does not make myth visible. It records rituals that a particular religious tradition recommends for people to practice love, not storify it. To worship your body with mine. To attend to each other with care. To see each other as we are and to believe that person is someone worth seeing and seeing and seeing, again.

Myths are real. The anguish at canceling, the worry over being canceled, the sense that cancelation is what kids these days do—none of it makes sense outside the reality of the stories we tell to string ourselves to other people. When worshipful attentions are withdrawn, the lacerating reverberation of myth’s interruption can­not be underestimated. It’s an eruption, a tear at the fabric of what we hold dearest. So, to those who are worried about the stress of cancelation’s effects, I say what my friends say to me on the phone late at night, what they say over and over with the assuredness we have when heartbreak is heard. Try to learn from this. Know you will survive. And believe against all protesting pain, all teeth gnashing, notes left on windshields and marks left on your body, that you will be better for the lesson higher powers decided you needed to receive.

1. Pippa Norris, “Cancel Culture: Myth or Reality?” Political Studies 71, no. 1 (2023): 145–74.

2. Ligaya Mishan, “The Long and Tortured History of Cancel Culture,” New York Times Style Magazine, 3 December 2020.

3. Alan Dershowitz, Cancel Culture: The Latest Attack on Free Speech and Due Process (New York: Hot Books, 2020), 4.

4. Kevin Donnelly, “Cancel Culture and the Left’s Long March,” Spectator (Aus.), 16 March 2021.

5. Emily A. Vogels et al., “Americans and ‘Cancel Culture’: Where Some See Calls for Accountability, Others See Censorship, Punishment,” Pew Research Center, 19 May 2021.

6. Danielle Butler, “The Misplaced Hysteria About a ‘Cancel Culture’ That Doesn’t Actually Exist,” The Root, 23 October 2018.

7. Eve Ng, Cancel Culture: A Critical Analysis (London: Palgrave Macmillan, 2022), 3.

8. Melissa A. Click, ed., Anti-Fandom: Dislike and Hate in the Digital Age (New York: New York University Press, 2019); Jonathan Gray, Dislike-Minded: Media, Audiences, and the Dynamics of Taste (New York: New York University Press, 2021).

9. Julia Jacobs, “Harry Potter Fans Reimagine Their World Without Its Creator,” New York Times, 12 June 2020.

10. René Girard, Violence and the Sacred , translated by Patrick Gregory (Baltimore: Johns Hopkins University Press, 1977).

11. On the origin of “cancel” in the Black vernacular tradition, see Meredith D. Clark, “DRAG THEM: A Brief Etymology of So-called ‘Cancel Culture,’” Communication and the Public 5, no. 3–4 (2020): 88–92.

12. Clyde McGrady, “The Strange Journey of ‘Cancel’ from a Black-Culture Punchline to a White-Grievance Watchword,” Washington Post, 2 April 2021.

13. Aja Romano, “The Second Wave of ‘Cancel Culture,’” Vox , 5 May 2021.

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Cancel Culture: The Modern-day Abuse of Social Power

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