O, Ingratitude, Where Is Thy Sting?

‘Opposition ingrates’ is a phrase I’ve seen floating around recently on social media. I found it fascinating, because while clearly meant as a stinging epithet within the very current context of GE2015, I found myself thinking: Couldn’t they have thought of something less anachronistic than ‘ingrate’?

As I understand it, the logic behind ‘opposition ingrate’ is that for a right-thinking Singaporean, your vote is owed to the political leaders that built a successful Singapore.1 This is not at all a difficult position to decipher, but I think it is a position worth examining in terms of the discourses and ideologies it implicates.

To return to the moment I first registered the term, to my ear, the use of ‘ingrate’ as a political epithet seemed out of sync with what I thought was the mainstream attitude towards politics and society. Wherefore gratefulness, in a meritocratic society where no-one is owed a living? Likewise, a persistent message of elections rhetoric is that you, the voter, have not been as well served as you have the right to expect, and the relationship between the state and you is that of service-provider and client, with the elections candidates being competing contractors.

In neither of the above schemas does gratefulness seem like the most relevant candidate for a social or moral value. It was in this sense that I saw what I called ‘mainstream attitudes’ being at odds with the notion implicit in ‘ingrate’, that it is your obligation to render your political support to the benevolent authority that maintains the social order.

This notion of a social order maintained by authority itself was something I would’ve thought was outmoded, or at least at a greater degree of remove from a current and popular political event. I’ve tended to encounter the idea in more hermetic contexts, e.g. in discussions about the history of political thought. In contrast, I saw current political news and its attendant media commentary (including satirical commentary) as tending to either start off from a different presumption about its audience’s political and social consciousness2, or identify anti-authoritarian/anti-establishment views with the popular consciousness. Basically, the idea of a social order wherein gratefulness to authority had significant moral weight seemed quaintly traditional, in a vaguely retrograde way.

Against this context, the question of whom exactly the people who use the epithet ‘opposition ingrate’ saw as their audience, was something of a puzzle. It would work, somewhat, as a message of solidarity, among some imagined majority of traditional, conservative folk with old-fashioned values; however, the audience against whom the force of the epithet is directed is, presumably, exactly the kind of anti-establishment advocate for whom ‘ingrate’ could hardly be expected to make sense as a moral criticism.

I wish I could call the situation I’ve described a novel one, but really it seems more and more like the template for political disagreement nowadays: call it the culture wars model, if you will. I might have called it ideological disagreement, but that would suggest more self-consciousness than appears to be in evidence, and I think the essential feature of this situation is the preclusion of the possibility of coming to terms.


The title of this post was also informed by my other, more superficial investigation of the instinct I had about the word ‘ingrate’ being somewhat anachronistic.

I went with Google Ngrams first, and we see clearly that you’re much more likely to be called ‘ungrateful’ (and even ‘faithless’) more than ‘ingrate’. ‘Ingrate’ is about as commonly used in the English corpus as the term ‘carpetbagger‘ (an epithet with a rather culturally specific context that, when used in a general sense, means ‘any opportunistic or exploitive outsider’, and when used in a current political context, might be fairly applied to a certain Son of Punggol).


Next I went on BYU’s GloWbE corpus.


Nigeria registered an unusually high rate of the token, and though there were a few repeat instances, it appears that ‘ingrate’ has found a place in the idiom of Nigerian film dialogue (choice example: ‘As for Awolowo, he is an INGRATE & a BETRAYER!’). There appear to be several examples from real-world political commentary as well (specifically, politicians’ comments on each other).

In Pakistan, the examples were almost exclusively from religious texts (‘Verily! Man is an ingrate […]’). This is a fairly common use-context for other countries as well.

The other fairly common use-context is football, which is where this gem of a user comment on an article about a returning sports star:

‘you are ingrate. Show appreciation small to nation builders for their contributions. You are a reicarnate of somebody in the biblical times who would shout crucify him, crucify him (Jesus) after getting drunk from the water he turned into wine.’

(Source: http://ghanasoccernet.mobi/kwarasey-trains-before-home-crowd-for-the-first-time/)

This comment was directed at another user, who favored another player as first-choice keeper.

But taking all of these observations together, my suspicion is just that ‘ingrate’ is used where they study more Shakespeare (and used less where they used to study more Shakespeare).

1. Relevant context here is the fact that the message, ‘The PAP led the building of Singapore,’ was clearly the message most thoroughly developed in public discourse, in a year that afforded several occasions to invite Singaporeans to collectively reflect on the nation’s history.
2. E.g. Singaporeans are politically apathetic and individualistic, Singaporean youth are influenced by Western liberal ideas and aren’t conscious of local history, etc.