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Steve Martin and Richard Feynman had a similar idea: Let’s get small. As we can now put the Encyclopedia Britannica on the head of a pin, we’ll eventually place nanobots inside of people to regulate health and cure illnesses, though I will guess it’ll take substantially longer than the boldest projections. From Diane Ackerman’s new book The Human Age, via Delancey Place:

“The nanotechnology world is a wonderland of surfaces unimaginably small, full of weird properties, and invisible to the naked eye, where we’re nonetheless reinventing industry and manufacturing in giddy new ways. Nano can be simply, affordably lifesaving during natural disasters. The 2012 spate of floods in Thailand inspired scientists to whisk silver nanoparticles into a solar-powered water filtration system that can be mounted on a small boat to purify water for drinking from the turbid river it floats on.

In the Namibian desert, inspired by water-condensing bumps on the backs of local beetles, a new breed of water bottle harvests water from the air and refills itself. The bottles will hit the market in 2014, for use by both marathon runners and people in third-world countries where fresh water may be scarce. South African scientists have created water-purifying tea bags. Nano can be as humdrum as the titanium dioxide particles that thicken and whiten Betty Crocker frosting and Jell-O pudding. It can be creepy: pets genetically engineered with firefly or jellyfish protein so that they glow in the dark (fluorescent green cats, mice, fish, monkeys, and dogs have already been created). It can be omnipresent and practical: the army’s newly invented self-cleaning clothes. It can be unexpected, as microchips embedded in Indian snake charmers’ cobras so that they can be identified if they stray into the New Delhi crowds. Or it can dazzle and fill us with hope, as in medicine, where it promises nano-windfalls. …

The futurist Ray Kurzweil predicts that ‘by the 2030s we’ll be putting millions of nanobots inside our bodies to augment our immune system, to basically wipe out disease. One scientist cured Type I diabetes in rats with a blood-cell-size device already.”

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Julian Assange is an asshole, but so are a lot of useful people. Whistleblowers are vital in a free society, and I certainly don’t expect them to be perfect, but Assange is a messenger of such dubious character that it pollutes his message.

In today’s Gawker chat, Assange chose to not answer one of the best questions–“Given the collapse of your support since avoiding rape charges for several years, don’t you think that Wikileaks, as an organisation, would have been better served if you resigned?”–but he did respond to some others. A few exchanges follow.

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Question:

Dear Mr. Assange, through your efforts and that of Wikileaks as a whole, you have led to a new era of whistleblowing that has revealed the extent of America’s malfeasance across the globe. We have also seen the United States (and others) attempt to break down the safeguards that enabled individuals to leak information to you and others. Do you think after Manning and Snowden that leaks of such magnitude are still possible?

Julian Assange:

Not only are leaks of this magnitude still possible, they are an inevitability. And there’s more coming, not less. While Washington DC has tried to set general deterants, we’ve set general incentives. That’s why we beat them at their own game and got Snowden to safety. So he could keep his voice and through his example of relative freedom act as general incentive.

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Question:

Julian, do you think you have anything—anything at all—in common with Eric Schmidt?

Julian Assange:

Plenty – I discuss it a lot in the book, e.g.: “Schmidt’s dour appearance concealed a machinelike analyticity. His questions often skipped to the heart of the matter, betraying a powerful nonverbal structural intelligence. It was the same intellect that had abstracted software-engineering principles to scale Google into a megacorp, ensuring that the corporate infrastructure always met the rate of growth. This was a person who understood how to build and maintain systems: systems of information and systems of people. My world was new to him, but it was also a world of unfolding human processes, scale, and information flows.”

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Question:

I feel you’ve done a great service to humanity for pulling the curtains back on corruption and lies. Do you have any ideas, or see any ways that the human race can change our ways to create a path towards more transparency, truthfulness, and doing what’s right?

Julian Assange:

One thing you can do, which is quite simple, is treat companies like Google and Facebook as the corporations they are. Lots of people – especially on the left – are aware of the ways in which corporations are exploitative and harmful. But there is a disconnect when it comes to Silicon Valley. Lots of people refuse to buy Coca Cola, but they don’t see any problem with having a Gmail account. I think that is changing lately, but we need a movement to divest from these corporations – which destroy privacy – and to build an alternative internet that isn’t as actively harmful to human interests.

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Question:

There was a piece in Slate last year about Google, that I kept thinking about with respect to this book, about how Google’s internal culture and goals are bound up in Star Trek. For example: Amit Singhal, the head of Google’s search rankings team, told the South by Southwest Interactive Festival that “The destiny of [Google's search engine] is to become that Star Trek computer, and that’s what we are building.”

It makes sense to me in that there’s a real Camelot-era liberal pro-statist ideal underlying Star Trek’s vision of the future, and I’m curious what your sense was as to whether or not Eric Schmidt really buys into that. AND/OR I am curious to know how your idealized vision of the future differs from that Google Star Trek model.

Julian Assange:

I hadn’t seen that piece. At a glance, it reminds me of the discovery that the NSA had had the bridge of the Enterprise recreated. In my experience it is more reliable and fairer to look at peoples interests and expenditure rather than try to diagnose their inner mental state, as the latter often lets people project their own biases. As I say in the book, I found Eric Schmidt to be, as you would expect, a very sharp operator. If you read The New Digital Age, the apolitical futurism of Star Trek seems to fit what Schmidt writes quite well. I also quite liked this summary of Google’s vision for the future: “Google’s vision of the future is pure atom-age 1960s Jetsons fantasy, bubble-dwelling spiritless sexists above a ruined earth.”

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Question:

Russian FSB. You didn’t release that information, and today, you and the Russians are downright chummy, with you reportedly assisting Edward Snowden in his “travels” there, in spite of Russia’s considerable human rights and surveillance abuses. How do you square your relationship with Russia and your government transparency/anti-authoritarian goals?

Julian Assange:

This is the usual attempt to attack the messager because the message is indisputable. The approach would already be invalid at that level, but it is also strictly false. Many things you may perceive to be true about an individual or a nation are helpful rhetorical positions that spread around through one group or another like a virus. In the end the collection of these thought-viruses, or memes, reflects the psychological and political contours of the group in which it inhabits. We have published more than 600,000 documents relating to Russia. The US stranded him in Russia by cancelling his passport. The US State Department just keeps kicking own goals. It is not my fault, or Edward Snowden’s fault that they’re so incompetent.•

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What I love most about Gilbert Gottfried is that the persona he created is timeless and would seem appropriate in a Marx Brothers movie in the 1930s, animated into a Heckle and Jeckle cartoon in the 1940s, as a next-door neighbor on the Abbott & Costello TV show in the 1950s or on any comedy stage anywhere in America in 2014. Yet he really belongs to none of those things–or anything else. He immediately processes the context he’s in and gleefully deviates from everything, alienating everyone. He’s forever in search of the next punch bowl to piss in.

In the latest Lowbrow Reader comedy zine, Jay Ruttenberg has a tremendous essay about Gottfried. (The same edition also features two pages of the stand-up comic’s unusual drawings, which are reminiscent of the Early Serial Murderer school, and an excellent account of life somewhere alphabetically east of the D-List by the very funny Taylor Negron.) From the Gottfried piece:

“Gottfried is a club comic in an old-fashioned mold. He avoids the trendy comedy spots of downtown and Brooklyn, in all likelihood because they tend not to pay their performers. To see him in New York, one must brave Carolines on Broadway, a Times Square club that somehow even smells like 1992. Onstage, Gottfried stands at a hunch, nerdily engulfed in a size-too-large shirt. He squints his eyes as if to ward off a fart, a visual trademark as recognizable as Pryor’s gait or Rodney’s tie fidgets, and speaks in a matchless holler that could unnerve the dead. He devotes a surprising amount of his stage time to disparaging midgets. Blacks and Asians he can almost accept as human beings, the comedian reasons, but he must draw a line at midgets. He says that he would like nothing more than to approach a midget and punch him in his midget face. At this, Gottfried draws back his arm and punches the air in a manner suggesting that he has neither punched somebody himself nor witnessed a person getting punched, even in a movie or on television. With a grace reflecting his decades onstage, the comic makes a strangely endearing child molestation joke: He envies those fathers who manage to lure their wards into incestuous relations, as he cannot even convince his daughter to hold his hand while crossing the street. Gottfried concludes his set with material from his Dirty Jokes DVD and wraps up the evening by repeatedly yelling, ‘a little boy with cum in his mouth!’ The bulk of his set, however, is hardly blue. The comedian is a skilled impressionist, albeit mostly of long-deceased celebrities. Though not a prop comic, he ingeniously aids his impressions by placing strips of masking tape on his face—an elementary school cut-up gone pro. He does an extended bit about the sun and the moon that could kill in a third-grade classroom, as it did at Carolines.

Today’s younger comics, much like their indie-rock brethren, are mirrors of their audience: relatable figures in everyday clothes. They are slightly tweaked and often funny, but rarely dangerous. In contrast, nobody leaves a Gilbert Gottfried performance pleased that the comic thinks as they do. They leave believing that he is a deviant. He draws upon earlier eras of entertainment. He points to the ’80s, when he arose amidst walking cartoons like Pee-wee Herman and Andrew Dice Clay—both ultimately swallowed by their own creations—and loudmouths in colored leather. He is informed by the late ’70s, when he came of age surrounded by East Village punks—fellow Jewish geeks traumatized at home by Costanza parents and in the streets by a crumbling and forbidding city. Most of all, he evokes the fallen luminaries who ruled the Borscht Belt long before his time. It is their anarchic sensibility that Gottfried covets, reveres, and upholds. Of the fabled funny old men, he is the youngest.”

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Stephen Cave, who tackles big subjects, has written a Financial Times piece about that elusive thing called happiness, which we’re supposed to pursue, though it wasn’t always so. An excerpt:

“For most of the past 2,000 years of western culture, happiness on earth was considered neither achievable nor desirable. ‘Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life,’ said God to Adam, in an early example of expectations management. But Christians also saw this misery as the key to the life-to-come: ‘Whosoever doth not bear his cross,’ said Jesus, ‘cannot be my disciple.’ And if the days before painkillers weren’t sorrowful enough already, the faithful would flail their backs to hasten their way to beatitude.

So how did happiness change from being a sin to our foremost earthly goal? The answer in short is that western culture retained the promise of paradise but brought it forward from the next world into this one. The process took a few hundred years, beginning with the Renaissance and the Reformation. But it owes most to the thinkers of the Enlightenment, who combined the Christian belief in progress towards a happier state with a new faith in science and reason. In doing so, they wrote the script to which we still speak: a doctrine that says we can have heaven here and now if only we try hard enough.

Today this message is reinforced by an advertising industry that surrounds us with images of people made gloriously happy by a new car or soft drink; images that are simultaneously a promise and a rebuke to those of us who are feeling only fair-to-middling. Our belief that we can – indeed, should – be much happier is not based on evidence that such a state is possible but, instead, on a narrative of progress, entitlement and consumerism.”

 

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Genetic enhancement in humans isn’t likely around the corner, but it will be pretty impossible to avoid its path at some point in the future even if you disagree with it, the way the online world is currently almost unavoidable. A brief passage from Nick Bostrom’s Superintelligence about how designer babies may sway people, even countries, to fall in line:

“Once the example has been set, and the results start to show, holdouts will have strong incentives to follow suit. Nations would face the prospect of becoming cognitive backwaters and losing out in economic, scientific, military, and prestige contests with competitors that embrace the new human enhancement technologies. Individuals within a society would see places at elite schools being filled with genetically selected children (who may also on average be prettier, healthier, and more conscientious), and will want their own offspring to have the same advantages. There is some chance that a large attitudinal shift could take place over a relatively short time, perhaps in as little as a decade, once the technology is proven to work and to provide a substantial benefit.”

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I’m not surprised we’re anonymously assholes online, but I am a little stunned by how much of this virtual ill behavior has ricocheted back into the offline world. The line is blurring. The opening of Andrew Leonard’s Salon interview with OkCupid founder Christian Rudder, whose new book, Dataclysm, paints a grim picture of how his customers behave in regards to race, sex and other matters, when searching for a mate online:

Question:

So men are sexists, and we’re all racist?

Christian Rudder:

The more you look at the data, the more it does confirm the cynics’ intuition about humanity. People online are free to act out their worst impulses with very little incentive to act out their best. I guess it just goes to show how politeness or propriety keeps us decent human beings. Offline, society actually has a very good effect on behavior in a very large sense.

Question:

That raises an uncomfortable question: Does our wholesale move online undermine how society traditionally keeps us in line?

Christian Rudder:

I’m not qualified to give a real opinion on where society as a whole is headed, but I think when you look at stuff like rage storms on Twitter, or even the thing that happened yesterday — the celebrity nude photos being leaked — you see that there are definitely some disgusting impulses that the Internet can gratify instantaneously. In the same way Cool Ranch Doritos gratify certain taste receptors that are probably not very good for my digestive tract, things like Twitter or Reddit or even OkCupid gratify our tastes in ways that should probably best be left unsated.

Question:

How does that make you feel as a researcher? Have you become more cynical as a result of what you’ve learned by watching how people behave on OkCupid?

Christian Rudder:

I definitely have a certain amount of ambivalence about the Internet generally and what we do at OkCupid. OkCupid does a lot of great things. We do find people love, we do create marriage and children and happiness in a pure sense, in a way that, say, Amazon does not. But there is a downside: In the process of finding that love or sex or whatever they’re looking for, people are able to be more judgmental. It’s a fraught thing. I can see the good and the bad in all this, but where it all comes out in the end, I’m not sure. I think the existence of the Internet is a good thing, but I do wish people exercised more humanity in using these tools.”

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I have no interest in comic-book blockbusters or most of the contemporary culture aimed at aging fanboys (and girls) longing for YA comfort, but in his long-form New York Times Magazine essay, “The Death of Adulthood in American Culture,” A.O. Scott finds solace in this regression. An excerpt:

“It is now possible to conceive of adulthood as the state of being forever young. Childhood, once a condition of limited autonomy and deferred pleasure (‘wait until you’re older’), is now a zone of perpetual freedom and delight. Grown people feel no compulsion to put away childish things: We can live with our parents, go to summer camp, play dodge ball, collect dolls and action figures and watch cartoons to our hearts’ content. These symptoms of arrested development will also be signs that we are freer, more honest and happier than the uptight fools who let go of such pastimes.

I do feel the loss of something here, but bemoaning the general immaturity of contemporary culture would be as obtuse as declaring it the coolest thing ever. A crisis of authority is not for the faint of heart. It can be scary and weird and ambiguous. But it can be a lot of fun, too. The best and most authentic cultural products of our time manage to be all of those things. They imagine a world where no one is in charge and no one necessarily knows what’s going on, where identities are in perpetual flux. Mothers and fathers act like teenagers; little children are wise beyond their years. Girls light out for the territory and boys cloister themselves in secret gardens. We have more stories, pictures and arguments than we know what to do with, and each one of them presses on our attention with a claim of uniqueness, a demand to be recognized as special. The world is our playground, without a dad or a mom in sight.”

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From Mattathias Schwartz’s largely negative Technology Review critique of Nicholas Car’s latest book, The Glass Cage, which focuses on the dark side of automation, some smart commentary about the real nature of Facebook:

“Carr spends most of The Glass Cage treating automation as though it were a problem of unenlightened personal choices—suggesting that we should often opt out of technologies like GPS in favor of manual alternatives. Yet the decision to adopt many other innovations is not always so voluntary. There is often something seductive and even coercive about them. Consider a technology that Carr himself discusses: Facebook, which seeks to automate the management of human relationships. Once the majority has accepted the site’s addictive design and slight utility, it gets harder for any one individual to opt out. (Though Facebook may not look like an example of automation, it is indeed work in disguise. The workers—or ‘users’—are not paid a wage and the product, personal data, is not sold in a visible or public market, but it does have a residual echo of the machine room. Personal expression and relationships constitute the raw material; the continuously updated feed is the production line.)

Carr flirts with real anger in The Glass Cage, but he doesn’t go far enough in exploring more constructive pushback to automation. The resistance he endorses is the docile, individualized resistance of the consumer—a photographer who shoots on film, an architect who brainstorms on paper. These are small, personal choices with few broader consequences. The frustrations that Carr diagnoses—the longing for an older world, or a different world, or technologies that embody more humanistic and less exploitative intentions—are widespread. For these alternatives to appear feasible, someone must do the hard work of imagining what they would look like.”

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Via Delancey Place, an excerpt from Michael Capuzzo’s Close to Shore about the moral battleground that was summer of 1916 on American beaches–the Summer of the Thigh:

“The most shocking development was in the water, where the rising hems of swimming costumes became a battle line drawn by the Victorian establishment. In that summer of 1916, there was a cultural revolution over the ideal female form — the cover-all Victorian skirt-and-trouser bathing costumes gave way to lithe, form-fitting swimsuits, and the modern American image, practical and sensual, was born. The appearance of languorous female arms, legs, and calves as public erotic zones roused a national scandal. On Coney Island, police matrons wrestled women in the new clinging wool ‘tube’ suits out of the surf. In Chicago, police escorted young women from the Lake Michigan beach because they had bared their arms and legs. In Atlantic City, a woman was attacked by a mob for revealing a short span of thigh. The American Association of Park Superintendents stepped into the fray with official Bathing Suit Regulations, requiring trunks ‘not shorter than four inches above the knee’ and skirts no higher than ‘two inches above the bottom of the trunks.’ Police took to the beaches with tape measures and made mass arrests.”

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A follow-up post to the recent one about the history of air conditioning in the U.S., here’s an exchange about initial resistance to the machines from an interview with Salvatore Basile, author of Cool: How Air Conditioning Changed America, by Susannah Locke of Vox:

Question:

There seemed to be a ton of resistance to the idea of air conditioning. People weren’t even interested in the idea of getting cooler air. Why was that?

Salvatore Basile: 

The US is a puritan country. And because we’re a puritan country, I found that there were people who would quote the book of Amos from the Bible as the reason — that the Lord was the being who created the wind. In other words, man was not to do this. So fans were inherently sinful. This, I think, carried on to the idea of any machine that would change the weather, even though heat was something that we’d been doing for millennia.

The idea of cooling your own air, I have a feeling, to many people that felt very self-indulgent at the time. I think they objected to that from a moral standpoint. So the idea that human comfort would be mixed up with morals, well that’s sort of a bad place for the PR of air conditioning to exist. And when we got into the idea of having a machine that could actually cool the air (and the first examples of that were in the 19th century), there was one man who was ousted from his church because he had seen such a machine. And it was powered by a steam engine, and his church committee had accused him of lying because such a thing could not exist. It was against nature.

So transferring that into the modern time, I think there were many people who thought

God made bad weather so you should just put up with it.’ And I think the idea of dealing with heat was to ignore it. Indeed, in Victorian society, one must ignore hot weather because it did not exist. That was simply the given standard of behavior for the time. And so many people would ignore it and then keel over from heat stroke.

With that kind of mindset in the population, to offer them the chance to be cool did create a lot of opposition at first.”

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The Economist recently ran a gormless (and now withdrawn) review of Edward E. Baptist’s new book about American slavery. The crux of the worst of it was that the author was somehow being unfair to the “good” slave owners. The opening of Baptist’s riposte in the Guardian:

“In 1845, Frederick Douglass, a fugitive from slavery, joined dozens of white passengers on the British ship Cambria in New York harbor. Somewhere out on the Atlantic, the other passengers discovered that the African American activist in their midst had just published a sensational autobiography. They convinced the captain to host a sort of salon, wherein Douglass would tell them his life story. But when the young black man stood up to talk, a group of Southern slaveholders, on their way to Britain for vacation or business or both, confronted him. Every time Douglass said something about what it was like to be enslaved, they shouted him down: Lies! Lies! Slaves were treated well, insisted the slaveholders; after all, they said, the masters remained financially interested in the health of their human ‘property.’

In a review of my book about slavery and capitalism published the other day, the Economist treated it the same way that the tourist enslavers treated the testimony of Frederick Douglass on that slave-era ship long ago. In doing so, the Economist revealed just how many white people remain reluctant to believe black people about the experience of being black.

Apparently, I shouldn’t have focused my historical research on how some people lived off the uncompensated sweat of their ‘valuable property,’ the magazine’s anonymous reviewer wrote: ‘Almost all the blacks in his book are victims, almost all the whites villains.’ Worst of all, this book reviewer went on, I had, by putting the testimony of ‘a few slaves’ at the heart of book about slavery, somehow abandoned ‘objectivity’ for ‘advocacy.'”

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No matter how many more stories Margaret Atwood writes in her life, the one she is currently working on will be her last, in a sense. The last one read for the first time, anyhow. The author’s current work will be buried in a time capsule for 100 years as part of a deep-future project which runs counter to our insta-culture. From Alison Flood at the Guardian:

“Depending on perspective, it is an author’s dream – or nightmare:Margaret Atwood will never know what readers think of the piece of fictions he is currently working on, because the unpublished, unread manuscript from the Man Booker prize-winning novelist will be locked away for the next 100 years.

Atwood has just been named as the first contributor to an astonishing new public artwork. The Future Library project, conceived by the award-winning young Scottish artist Katie Paterson, began, quietly, this summer, with the planting of a forest of 1,000 trees in Nordmarka, just outside Oslo. It will slowly unfold over the next century. Every year until 2114, one writer will be invited to contribute a new text to the collection, and in 2114, the trees will be cut down to provide the paper for the texts to be printed – and, finally, read.

‘It is the kind of thing you either immediately say yes or no to. You don’t think about it for very long,’ said Atwood, speaking from Copenhagen. ‘I think it goes right back to that phase of our childhood when we used to bury little things in the backyard, hoping that someone would dig them up, long in the future, and say, ‘How interesting, this rusty old piece of tin, this little sack of marbles is. I wonder who put it there?'”

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In John Reed’s Financial Times piece about the Israeli historian Yuval Noah Harari, who’s written Sapiens: A Brief History of Humankind, the scholar essentially argues that our species won out over Neanderthals because we were better at narrative, that double-edged sword. An excerpt:

“The book is, at its heart, an extended thesis about what has made humans such a successful species. In Harari’s view, at the dawn of history homo sapiens shared, along with Neanderthals and other early humans, some winning attributes – a big brain, the ability to walk upright – but they sat somewhere in the middle of the food chain, and were no shoo-in to become masters of the world.

What allowed humans to become history’s most successful species, he argues, was our ability to construct and unify small groups behind certain ‘fictions’ – everything from national legends and organised religion to modern value systems like human rights, and the modern limited liability company with thousands of employees and vast credit lines at its command.

Any band of Neanderthals, Harari suggests, can raise a few dozen people for a hunt but humans can tell the stories needed to ensure co-operation in groups of 150 or more – numbers large enough to organise mass hunting using prepared traps, raise modern armies, or subdue the natural world.

Also woven into this theory of humankind are his own convictions about eating meat. Sapiens devotes large sections to unsparing accounts of the domestication and factory farming of cows, pigs and chickens. This, he contends, has made them some of the most genetically ‘successful’ creatures in history but the most miserable too.”

 

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Photographs help us retain memories and hang on to life in a sense, but they’re neither memories nor life. They’re only small pieces of the bigger puzzle–just shards, not fractals. From them we piece together a menagerie. The animals are crude, but they’re better than nothing, though not by nearly as much as we often believe. From Karl Ove Knausgaard’s My Struggle, Book Three:

“It is the era we take photos of, not the people in it, they can’t be captured. Not even the people in my immediate circle can. Who was the woman posing in front of the stove in the flat in Thereses gate, wearing a light-blue dress, one knee resting against the other, calves apart, in this typical 1960s posture? The one with the bob? The blue eyes and the gentle smile that was so gentle that it barely even registered as a smile? The one holding the handle of the shiny coffee pot with the red lid? Yes, that was my mother, my very own mom, but who was she? What was she thinking? How did she see her life, the one she had lived so far and the one awaiting her? Only she knows, and the photo tells you nothing. An unknown woman in an unknown room, that is all. And the man who, ten years later, is sitting on a mountainside drinking coffee from the same red thermos top, as he forgot to pack any cups before leaving, who was he? The one with the well-groomed black beard and the thick black hair? The one with the sensitive lips and amused eyes? Yes, of course, that was my father, my very own dad. But who he was to himself at this moment, or at any other, nobody knows. And so it is with all these photos, even the ones of me. They are voids, the only meaning that can be derived from them is that which time has added.”

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3 Quarks Daily pointed me to Geoff Dyer’s Threepenny piece of the reissue of Norman Mailer’s A Fire on the Moon, a 1970 book I’m fairly obsessed with. Only Mailer could dare enter his own midlife crisis into the Space Race and pull it off. He understood the moment in time better than most: The 1969 Apollo 11 liftoff marked the beginning of the end of human supremacy on Earth. The first two paragraphs:

“Mailer starts with the news of Hemingway’s death; we’ll start with Ezra Pound’s claim, in ABC of Reading, that literature ‘is news that STAYS news.’ The appeal of having one of America’s best-known writers cover the biggest news story of the decade—probably of the century, conceivably of all time—was obvious, and Mailer was a natural fit. Back then a lot of people were quoting the opinion that he was the best journalist in America. One of those people was Mailer himself, who took umbrage at praise that tacitly downgraded his achievements as anovelist. This gets aired very early on in a book in which, sooner or later, most things get aired. The irony is that Mailer ‘knew he was not even a good journalist.’ Unless, that is, he could succeed in redefining and enlarging journalism to cover pretty much everything, including the writing of the book in which the attempt would be made. Imagine Laurence Sterne with a huge subject, a big advance, and a looming deadline and you have some sense of the conflicting pressures at work on Of A Fire on the Moon (the original American title).

The deadline needs emphasizing. Other writers had plenty to say about the moon landing—everyone had something to say about it—but few would have had the chops to bang out 115,000 words for publication in three issues of Life magazine, the first tranche of which, Mailer groans, was due less than three weeks after the astronauts splashed down in the Pacific. That, to put it mildly, is a lot of words in a very short time: not quite as challenging a task as the one set out by John F. Kennedy in 1961—to land a man on the moon and return him safely to earth by the end of the decade—but a serious job of work all the same. So the question today, when no one under the age of forty-five was alive and able to experience the event, let alone read about it as news, is the extent to which the result is compromised or enhanced by the circumstances of its occasion and composition. Now that the subject matter is the stuff of history—when the word astronaut might be used in the context of historical fiction as opposed to science fiction—does Mailer’s book pass Pound’s testing definition? And where does it stand within two quite different contexts, that of other books about the moon landings and within the large scope and wildly mixed quality of Mailer’s work as a whole?”

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From dime museums to reality TV, freak shows have always been a part of American life, our eyes fixed on something we think is worse than we could ever be, yet we keep watching because perhaps we notice a resemblance? The practice began long before Barnum, though he was the one who eventually ushered the sideshow into the main tent. Via Delancey Place, a passage about the origins of this sideshow from Duncan Hall’s The Ordinary Acrobat:

“The first ‘freak’ display in the United States occurred in 1771, when Emma Leach, a dwarf, was shown in Boston. Around 1840, full ‘freak shows’ began to emerge, traveling with menageries or in the company of ‘handlers’ who managed the promotion and exhibition of the stars, enhancing their natural deformities with a story or an exotic medical explanation. (As Tom Norman, Barnum’s English equivalent and the handler of the Elephant Man, wrote in his autobiography, ‘It was not the show, it was the tale that you told.’)

Barnum was in this tradition, and he excelled at it. According to his biographer, A. H. Saxon, nearly every famous freak of the period spent a few weeks in the showman’s employ: R. O. Wickward, the skeleton man; Jane Campbell, ‘the largest Mountain of Human Flesh ever seen in the form of a woman'; S. K. G. Nellis, the armless wonder, who could shoot a bow and arrow with his toes. Many of the freaks appeared as stars in his museum, either as roving attractions, as part of special exhibitions, or as spectacles in the theater in back. Sometimes Barnum toured with them as well. General Tom Thumb (Charles Stratton) was a twenty-five inch-tall four-year-old midget, who Barnum claimed was eleven. Barnum coached the boy to perform impersonations of various heads of state, including Queen Victoria, whom he visited on three separate occasions. In Paris, the duo played to Napoleon III and in a series of shows at the Salle Musard that sold out months in advance. ‘The French are exceedingly impressible,’ Barnum wrote of the visit in his 1896 autobiography Struggles and Triumphs, ‘and what in London is only excitement in Paris becomes furor.'”

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Speaking of Disneyland, it is kind of perfect that Philip K. Dick spent the last leg of his life in Orange County in close proximity to the surreal theme park. From Scott Timberg’s 2010 Los Angeles Times article about the scanner in suburbia:

“While in Orange County, Dick often fell back on the reflexes of Bay Area types who move to Southern California. He joked often about the artificiality of it all, the local slang. ‘He kept comparing Southern California to Disneyland,’ remembered wife Tessa Dick, ‘and said it was plastic, wasn’t real. He was used to real cities like Berkeley and San Francisco and Vancouver.’

To a writer whose primary subject was the slippage between the real and constructed, the place surely also fascinated him as well. ‘He loves fakes and simulacra as much as he fears them,’ novelist Jonathan Lethem wrote in the introduction to Dick’s selected stories. He calls Dick very much a man of the 1950s, holding ‘a perfectly typical 1950s obsession with the images, the consumer, the bureaucrat, and with the plight of small men struggling under the imperatives of capitalism.’ …

Of course, being far from any urban center or major attraction suited Dick just fine during this last decade. ‘He was home 24/7,’ Tessa said. ‘He didn’t go out very much.’ Besides Big John’s, his favorite pizza place, the nearest spot of interest was the Cal State Fullerton campus, where the author’s papers were held. (Some of them have recently been relocated, perhaps temporarily, to San Francisco.) Today the area is dominated by low-slung, pale stucco buildings and fast food chains, and back then it wasn’t much different.

The couple wasn’t lonely, though. ‘People came to us,’ Tessa recalled. ‘Nearly every day we had visitors. One night for dinner we had two men from France, one from Germany, and one woman from Sweden. One of them was writing a PhD thesis on Phil.’ Dick flirted with the Swede, saying, ‘You are a pretty lady’ in rough German.

During his last few years, when he became financially stable for one of the rare times in his life, his daughters visited him at the Santa Ana apartment he moved to after the implosion of his marriage. Dick’s oldest child, daughter Laura, born in 1960, recalls his place full of Bibles, encyclopedias – Dick was a ferocious autodidact – and recordings of Wagner operas.

Phil’s second daughter Isolde, now 42, visited enough during this period to get to know her father for the first time. She recalls him as working hard to be a good father and struggling to overcome his limitations, both with and without success.

During one visit, he got Isa excited about a trip to Disneyland, then open past midnight. ‘He said, ‘We’re gonna go and stay ‘til it closes!’ But in my mind we were there for only 20 or 30 minutes before he said, ‘Honey, my back’s really hurting.’ I think he was just overwhelmed by all the crowds. I knew him, and knew he was uncomfortable moving outside his comfort zone.’

He spent more of his time walking from the apartment to a nearby Trader Joe’s to get sandwiches, a park where he and Isa tried awkwardly to play kickball, and an Episcopalian church where he had running theological discussions with the clergy.”

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Saturday Night Live alumnus Tom Schiller, who specialized in short films during his two stints on the venerable show, is an odd and fascinating guy. He made one of my favorite movies ever, the 35-minute “Henry Miller Asleep & Awake,” which may be the best profile of a writer in any format ever. I also had the odd joy of waiting on him two or three times when I was younger and working in service jobs. During each encounter, Schiller affected an extremely phony Russian accent, acting the part of a caricature of a recent immigrant. It was like he wanted me to know how fake the situation was because I was in a position where I had to be polite and play along. And so I did.

As part of Grantland’s coverage of SNL’s 40th anniversary, Alex Pappademas has an excellent interview with Schiller, in which he sifts through his own late-night career and weighs in on Lonely Island. The opening:

Question:

How did you first meet Lorne Michaels?

Tom Schiller”

When I was about 17, I was already working for a documentary filmmaker in the Pacific Palisades and working on documentary films. I made my own film on Henry Miller. My father was a writer on I Love Lucy. I grew up on the set of I Love Lucy. I was actually there for the grape-stomping sequence when I was 6. And one day my father said, ‘You’ve got to meet this guy — he’s this Canadian writer, but he knows all the great restaurants in L.A.’ I thought, I don’t really care about the great restaurants in L.A., but OK. So Lorne came over to the house, and he seemed like a nice enough guy. The surprising thing was, he lit a joint in my room, which I would never do in my father’s house. I thought, Hmm — interesting, and I started hanging out with him at the Chateau Marmont, which had a lot of colorful regulars, some of whom would become the nucleus of Saturday Night Live.

Lorne kept talking about this late-night show, this comedy show he wanted to do. Like 24/7 he would talk about it, to the point of boredom. He kept asking me if I’d like to come work on it, and I was conflicted, because my then-pal Henry Miller said, ‘Don’t go work on TV, it’ll kill your soul.’ But Lorne kept painting this picture of New York, and being a writer, and working on a late-night show, and it sounded kind of interesting. Since I wanted to be a foreign-film director, L.A. didn’t seem like the place to be, and I finally succumbed and took his invitation. In the summer of 1975, I was in a little office at 30 Rockefeller Plaza with Lorne. I was sitting there with him as he started hiring all the writers and cast.

Question:

You were there for the big bang!

Tom Schiller:

Yeah. We used to go to Catch a Rising Star and the Improv to watch performers. I remember seeing Chevy Chase and Richard Belzer. There were auditions, and John Belushi came and auditioned as the Samurai, which led me later to write ‘Samurai Hotel’ for him.”

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“A place where I knew only starvation, humiliation, despair, frustration”:

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On a recent Guardian “Science Weekly” podcast, host Ian Sample interviewed Oxford philosopher Nick Bostrom, author of the new book, Superintelligence: Paths, Dangers, Strategies, which looks at whether AI, often called “the last invention,” will be the death of us. I always think that we’ll end up extinct without the development of superintelligence, but Bostrom believes we can survive all in nature but not perhaps our own unnatural creations. He points out that AI would never enslave us because if it moves past our abilities it would continue improving until it would be able to execute any task we could do far better than us. Listen here.

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Everything is reality now, and everything is fake, too. It’s all exists in a purgatory state, hurting less but meaning less. We feel it all, briefly, and then it’s quickly replaced by more. From Karl Ove Knausgaard’s My Struggle, Book 2

“Death makes life meaningless because everything we have ever striven for ceases when life does, and it makes life meaningful, too, because its presence makes the little we have of it indispensable, every moment precious. But in my lifetime death has been removed from our lives, it no longer existed, except as a constant item in all the newspapers, on the TV news, and in films, where it didn’t mark the end of a process, discontinuity, but, on account of daily repetition, represented, on the contrary, an extension of the process, continuity, and in this way, oddly enough, had become a source of our security and our anchor. A plane crash was a ritual, it happened every so often, the same chain of events, and we were never part of it ourselves. A sense of security, but also excitement and intensity, for imagine how terrible the last seconds were for the passengers.”

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In 1984, a youngish Oprah Winfrey talks to an oldish Norman Mailer about love. She tiptoes nicely around the knifing.

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China remaining under authoritarian rule may be great for the environment. Seems odd, right? One of the government’s chief fears is that pollution caused by the nation’s hasty mass urbanization might lead to rebellion, so we’ll likely see large-scale green innovation until the situation is markedly improved. In the case of this one country, the world’s most populous, oppression may have an unintended positive consequence. Strange planet, isn’t it?

It’s still surprising that capitalism’s rise in China hasn’t been attended by a growth of democracy. From John Osburg’s Foreign Affairs review of the new book on the topic by Evan Osnos:

“Meanwhile, although growth has created a middle class of sorts and even an upper crust of very wealthy Chinese, neither group has followed the anticipated script. For the most part, the new middle class seems too preoccupied with the intense pressures of owning a home and raising a child in a hypercompetitive society to get involved in politics. As for the new rich, they have hardly pushed for a fairer and more representative government to protect their new prosperity. Instead, most of them have been co-opted by the Communist Party — or have simply emigrated to countries with more reliable legal systems. 

Perhaps most telling, today young Chinese across the socioeconomic spectrum exhibit almost none of the political fervor that led thousands of students to take to the streets in 1989. China’s educational system has fed the country’s youth a steady diet of patriot-ism to ward off rebellious thoughts. But such measures appear almost redundant, since many young Chinese seem more interested in buying iPhones and Louis Vuitton products than in fighting for democratic change. 

On the surface, then, the prediction that Chinese economic and political reform would go hand in hand seems not to have panned out. In truth, however, the story is more complicated. As Evan Osnos suggests in Age of Ambition, the optimistic view of China’s evolution wasn’t entirely wrong; it merely relied on a conception of politics too narrow to capture a number of subtle but profound shifts that have changed China in ways that are not always immediately visible. In his riveting profiles of entrepreneurs, journalists, artists, dissidents, and strivers, Osnos discovers the emergence in Chinese society of something even more fundamental than a desire for political representation: a search for dignity.”

 

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Delancey Place has a passage from David Graeber’s great 2011 book, Debt: The First 5,000 Years, about knights, who have been gifted with a sense of gallantry by history and literature that they were not due. An excerpt:

“It was … at the height of the fairs of Champagne and the Italian mer­chant empires, between 1160 and 1172, that the term ‘adventure’ be­gan to take on its contemporary meaning. The man most responsible for it was the French poet Chretien de Troyes, author of the famous Arthurian romances — most famous, perhaps, for being the first to tell the story of Sir Percival and the Holy Grail. The romances were a new sort of literature featuring a new sort of hero, the ‘knight-errant,’ a warrior who roamed the world in search of, precisely, ‘adventure’ — in the contemporary sense of the word: perilous challenges, love, trea­sure, and renown. Stories of knightly adventure quickly became enor­mously popular, Chretein was followed by innumerable imitators, and the central characters in the stories — Arthur and Guinevere, Lance­lot, Gawain, Percival, and the rest — became known to everyone, as they are still. This courtly ideal of the gallant knight, the quest, the joust, romance and adventure, remains central to our image of the Middle Ages.

The curious thing is that it bears almost no relation to reality. Nothing remotely like a real ‘knight-errant’ ever existed. ‘Knights’ had originally been a term for freelance warriors, drawn from the younger or, often, bastard sons of the minor nobility. Unable to in­herit, many were forced to band together to seek their fortunes. Many became little more than roving bands of thugs, in an endless pursuit of plunder — precisely the sort of people who made [the newly emerging class of] merchants’ lives so dangerous.”

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All my condolences got to the family of photojournalist James Foley, who was executed by ISIS. What a brave and decent person he was, right down to the final harsh seconds of his life. If only all of us possessed such strength.

When you see such utter brutality of ISIS in Iraq, you’re reminded that such a group gained power only because we destabilized that region with a needless war, just one of the bad decisions we made in the wake of 9/11. Another was torture. We lowered ourselves to the level of our inhumane attackers. We never needed to carry out a holocaust to defeat Hitler, and we don’t have to turn ourselves into terrorists to overcome them. Let’s face it: The world has already overcome them, modernity rendering them merely a dangerous anachronism. We don’t need to head back to the 13th century ourselves to win this ever-shifting war.

One of the key figures in allowing waterboarding and renditions was CIA lawyer John Rizzo, who has written a book of his experiences, Company Man: Thirty Years of Controversy and Crisis in the CIA. He just sat for an interview with Spiegel’s Holger Stark. An excerpt:

Spiegel:

Just days after 9/11, you also wrote up a list of possible covert actions. What did you suggest?

John Rizzo:

I actually wrote the first list the day of 9/11, literally two hours after the attack. Like everyone else, I was in a state of shock and bewilderment, but I knew that we were going to undertake counteractions that were unprecedented in my career. I scribbled down on my yellow legal pad conceivable options, including lethal operations against al-Qaida — not just the al-Qaida elements who carried out the 9/11 attack, but also those who would be planning future attacks. The list included, for the first time in the history of the CIA, a program to detain and interrogate senior al-Qaida leaders.

Spiegel:

Would you describe yourself as the architect of the renditions program through which suspected al-Qaida members were secretly kidnapped and abused?

John Rizzo:

I was certainly an architect of the interrogation program, even if I didn’t originally come up with it. I was the legal architect of the proposed list of techniques and played the lead role in obtaining legal approval for their use.

Spiegel: 

Who came up with the original idea?

John Rizzo:

Our people from the Counter Terrorism Center. One day they came to my office and listed all the enhanced interrogation techniques for me. I had never heard of waterboarding. Some techniques, such as waterboarding and sleep deprivation …

Spiegel:

… which kept those suspected by the CIA of terrorism awake for more than seven days non-stop …

John Rizzo:

… seemed harsh, even brutal to me. On the original list of proposed techniques was one which was even more chilling than waterboarding. It was never used.

Spiegel:

What technique was it?

John Rizzo: 

I’m not allowed to specify it; it is still classified. I had no preparation when the counterterrorism people came to me, and so my first reaction was one of being rather stunned by what was being proposed.”

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Father Yod had 14 wives, but it’s not polite to count.

Before he was an oddly named cult leader, Yod was James Edward Baker, a Marine and stuntman who in 1969 opened a Sunset Strip health-food restaurant, the Source, and founded a cult, the Source Family, a group of beautiful young people housed in a Los Angeles mansion. Oh, and he fronted an improvisational psychedelic band called YaHoWa 13. Yod was killed almost immediately after moving his improvised family to Hawaii, believing he could hang glide from a 1,000 foot peak even though he had no experience in the sport. 

I suppose it’s because the commune never blew up into any kind of Manson-ish mayhem that it’s looked back upon (from a distance) almost fondly. But insular societies are always just a couple of steps from madness. Of course, I guess you could say the same of nations, though it’s easier to find refuge in a larger world.

The opening of Steffie Nelson’s 2007 Los Angeles Times article about the guru and his group:

“Earlier this summer, almost 100 psychedelic music fans, subculture aficionados, students of the occult and local literati climbed the flower-petal-strewn steps of publisher couple Jodi Wille and Adam Parfrey’s Silver Lake home for a salon celebrating the upcoming publication of The Source: The Untold Story of Father Yod, YaHoWa 13 and the Source Family (Process), the definitive history of a mystical cult that thrived in Los Angeles between 1970 and 1974. The book’s author, Isis Aquarian (formerly Charlene Peters), had flown in from Hawaii, and Family members Omne, Magus, Electra and Orbit, all of whom are now in their 50s and 60s, had also come to share stories.

During a Q&A session, they good-naturedly addressed whether they’d been brainwashed (‘Absolutely!’ said Orbit, who now goes by David) and answered questions about Dionysm, the form of tantric sex they’d practiced.

‘I’m ready to join right now!’ announced one attendee, no doubt echoing the sentiments of many who wistfully longed for a time when Utopia was, if not entirely feasible, at least on the agenda.

Imagine your fantasy commune, the one you’d find only in the movies, where everyone is young and beautiful; the clothes are fabulous; the leader benign; and home is a mansion in the Hollywood Hills. Chances are it probably looks a lot like the Source Family, whose 140 members ‘dropped out’ right in the middle of Los Angeles. Led by a bearded, hunky, 6-foot-3 former war hero who called himself Father Yod and, later, YaHoWha, this vibrant group of men and women embarked on a wild social experiment, turning all their material possessions over to the group and supporting themselves serving gourmet vegetarian cuisine at their popular Sunset Strip restaurant, the Source. Living communally in a Los Feliz mansion owned by the Chandler family (former owners of this newspaper) and then in a house built by Catherine Deneuve, many of them formed polyamorous relationships; not surprisingly, the most extreme example was Father Yod, who took 14 ‘spiritual wives.’

Notwithstanding the group’s visible presence in Hollywood (brothers and sisters could often be seen strolling en masse down Sunset, Atlantean robes and hair a-flowing), extensive media coverage, and the catalog of music they recorded as YaHoWa 13 — legendary among connoisseurs of psychedelic rock — the Source story has remained untold for 30 years. This is partly because of a vow of secrecy taken by all members, but more likely it’s a reflection of their confusion and even shame about the communal experience, for which American society gave them only one place to file: in the freaky hippie bin.”

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The trailer for the 2013 documentary, The Source Family, available on Netflix:

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