Author Archives: Lisa Roney

School’s Out & The Little Red Schoolbook

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Today’s song (lyrics here) is a little old anthem to help all my friends get through the next week or so (or more for those in el-hi) to the end of the school year. It took me a long time to realize that teachers feels the same sense of relief at the end of the year that students do.

Alice Cooper’s “School’s Out” dates to 1972, but I was still a goody-two-shoes child then and didn’t fully appreciate it until I was in high school and going through my own teenage rebellion. Even then, I was rebellious in a goody-two-shoes way. I wasn’t smoking in the parking lot, at least most of the time, and I wasn’t yet drinking or losing my sexual innocence. I was just disobedient and disrespectful to my teachers.

Watching the above version of “School’s Out,” filmed at a concert in Sweden, made me think of one of my inspirations for my rebellion, The Little Red Schoolbook. (I mistakenly thought it originated in Sweden, but it was Denmark.) The Little Red Schoolbook made the rounds in the U.S. about the same time “School’s Out” did.

I don’t remember much about my own rebellion, except that I got thrown permanently out of geometry class and that the school administrators summoned my parents to confer about how to make me behave. My geometry teacher frequently assigned students who whispered in class to copy out passages from books as extra homework. He often suggested the Bible as a source. When I received this punishment one day, I chose The Little Red Schoolbook as my source—a passage about how authoritarian teachers are actually insecure. “All grown-ups are paper tigers…” “If you’re bored, you only learn how to be bored.” And so on. Mr. Houser greeted this with outrage. The one detail I will never forget is the shade of red his face turned when his eyes fell on the words I had copied out in my prissy schoolgirl hand. I was satisfied with that.

It’s interesting to me how those mixed feelings about school have stayed with me even though I chose a life in education. That doesn’t mean that I don’t enjoy teaching, but I feel a constant tension with these issues of authority. And even my fellow academics, most of whom I believe generally love school more purely than I do, get burned out and look forward to summer or whatever short breaks we may get.

We don’t get cut many breaks in education these days, especially not in public education. When I found a video excerpt of a documentary about the Australian release of The Little Red Schoolbook, called As It Happened: The Book That Shook the World (2007), I was struck by its emphasis on the possibility of students striking. I had just posted on Facebook about the sorry state of higher education funding in the state of Florida and noted that “IMHO it’s time to start thinking about strikes, though we are all too grateful just to have a job.” I guess the rabble-rousing Little Red Schoolbook is still somewhere inside of me, though I have long since been absorbed into the status quo and the nation has backslid in terms of progressive education.

Below is the short strike-related documentary excerpt, and a longer, more general one is here.

Here’s to dreams-soon-to-come-true of summer, freedom, and much-needed rebellion.

How Can a Poor Man Stand Such Times and Live?

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I’m in a mood today where I am feeling angry about the rich getting richer. I’m not poor, so I can stand it and live on. But it makes me wonder why it is that some wealthy people (like Bruce Springsteen) and some middle-class people (like me) feel for the poor and wish for more evening out of income and opportunities, whereas others just get greedy.

I encounter this profiteering greed mostly through the arena of healthcare. I don’t have high-brow tastes—I don’t spend a lot of money on cars, or clothes, or jewelry, or furs (god forbid), or expensive vacations, or fancy wine, or recreational drugs, or makeovers, or the many other vanities that I’m not even aware of. I spend money on my health. I’ve been doing a lot of that especially over the past five years, as I’ve encountered several issues with my health.

To me, most of the time, it doesn’t seem as though it’s the physicians who are greedy. They may make a better living than I do, but they mostly seem still fundamentally upper middle-class in spite of (or because of) their BMWs in the parking lot.

But the corporate entities with which I deal make me crazy. Recent examples:

* Today I was told by Florida Hospital that I have to pre-pay more than $400 for a colonoscopy scheduled for next week. (It’s my first ever, and is enough to dread by itself.) My insurer told me that, no, a routine preventive procedure is covered at 100%. We (together) called the hospital back and were told that they charge for a diagnostic rather than routine procedure, even though the latter is what the doctor ordered. “Just in case,” the drone said, “they find something wrong.” So they are charging in advance for a service that I may or may not need and that the doctor didn’t order. How can that be?

Ultimately, of course, they will refund my money. But it will be in their coffers for six to eight weeks or more.

* I mentioned on Monday that my insulin pump company holds me hostage. Every time a pump goes bad, they send me an emergency loaner. But if I don’t buy my next permanent pump from them, they will charge me $3600 for 90 days’ use of the loaner. The pump itself is barely worth that much, as they send old, reconditioned ones.

They also constantly try to force me to sign up for automatic supplies deliveries and billing. But diabetes is not a condition where you take one pill every day for a stable dosage. No, use of insulin varies, and so use of supplies varies. I don’t want to get a new order until I need one. The customer service has become so problematic, however, that it now often takes more than a month between when I order supplies and when they arrive. Several times I have run completely out of supplies and had to call for an emergency overnight order. How can it be that I can get a book or a pair of shoes or some obscure piece of computer gear in two days, but it takes a month or more for vital, life-sustaining medical supplies?

* A few years ago, I was told by a dentist at Greenberg Dental that I needed a crown and perhaps a root canal. Both of these are procedures that my dental insurance was supposed to cover completely. But suddenly Greenberg told me that only their general dentists were in the insurance plan, whereas that those who do the root canals were not. So, I was forced to either pay for the root canal myself or find another dentist who would do it and then send me back to Greenberg for the crown, leaving several days in between when I’d have to walk around with a hole in my tooth. I did the latter, and it was then that Greenberg started adding on charges to the crown. First, they said it was a lab charge, but when I called my insurance, I was told no such charge was allowed. It took several days for Greenberg to back down. “We bill them this way all the time,” I was told. “People always pay it.” Not me. Eventually they took the false charge off the bill, but then they added another. This went back and forth while I had a hole in my tooth. Finally, I settled on a $30 overcharge for an item that had never been listed on any of the earlier estimates. It became clear to me that there was collusion between the health insurance company and Greenberg.

These stories are boring. Sorry. They accumulate and accumulate in my life. Even though they are boring, they make me angrier and angrier every time I encounter such practices.

Our health care system is just fucked up, plain and simple.

Even if you believe that profit is the best incentive for good medical care (I don’t but even if you do), the problem is that you can never talk to anyone who makes decisions. You get customer service representatives who spout platitudes, who tell you “that’s our policy” or “that’s just the way it is.” There is never anything they can do to change it. And there is never any use appealing to a sense of right and wrong or a sense of decency.

These people are paid to insulate the people at the top who are reaping all the financial benefit of these predatory and unethical practices. Every time I think of them, I think of Michael Moore. Michael Moore has his flaws, but, by god, he was right to go for the executives in Roger and Me and in Sicko. But notice that he could get at far fewer of them by the time of Sicko. (Roger and Me was released in 1989 and Sicko in 2007.) The wealthy protect themselves from the rest of us so effectively nowadays that there’s seemingly little we can ever do to affect their unconscionable greed.

And healthcare is just not like other, non-vital services and goods. Shopping is impossible or at least very inconvenient, if not dangerous.

I will encourage my gastroenterologist to establish a relationship with a testing center that has more responsible and fair billing practices, and to move his tests away from Florida Hospital. I will raise hell on the phone with the corporate shills at the front line of “customer service” just on the off-chance that, like politicians’ offices, they keep track of “customer reactions.”

It doesn’t seem like enough. I languish today in my inability to change the practices of an industry that affects my life all too much.

You can watch Sicko in its entirety here if you haven’t seen it already: http://topdocumentaryfilms.com/sicko/.

But at least watch the trailer to remind yourself that things have not improved since Moore made Sicko. In fact, the profiteering continues to rise, and the healthcare industry continues to use unethical practices that make it look less profitable than it is.

How do people get so corrupt? Why do our laws no longer protect us, the people, but only the powers that be? We live in dangerous, dangerous times.

First, They Came for the Romantic Relationships…

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Conversation has become a luxury. The Conversation by Kobe de Peuter.

I think of my generation as the one in which the meaning of “love” shifted and became larger (a good thing) but also more confusing (a bad thing). My female college friends and I both celebrated and mourned the loss of the clarity that most of our mothers seemed to have about what love meant. To them, it meant marriage.

To us, it meant so many other things. For one thing, marriage wasn’t available for those among us who were gay. Yet it was becoming clearer and clearer that gay love was a reality that needed to be acknowledged. And at the same time, our heterosexual relationships were undergoing massive upheavals—marriage, though we didn’t wish to deny it to our gay friends, seemed to many heterosexual women like a “property relationship.” We wanted our love to be free, not attached to economic or child-rearing promises.

The men I knew often took perhaps unfair advantage of this. Even when what they felt was clearly not love to them, they might claim to love us, but to just not to want to participate in the strangling institution of marriage. For the most part, women still wanted to be loved. This made for a lot of broken hearts, and many women eventually “got over” their liberation from marriage. Women and men (gay, straight, and bisexual) began to redefine marriage in multiple ways that (we hope) retain the goodness of an institution of intimate commitment and jettison the woman-down or gays-denied aspects.

Not that the redefining of romantic love is over, but lately what I find shifting more radically is the meaning of friendship.

This weekend I read an article in the May 2012 issue of the Atlantic called “Is Facebook Making Us Lonely?” by Stephen Marche. It is one of many litanies lately about the dangers of our reliance on social networks on the Internet. Bruce also sent me a link of a TED talk by psychologist Sherry Turkle, who is mentioned in the Atlantic article and who has changed her once-upbeat take on the social network into a lament for the depth and spontaneity of real conversation.

These two commentaries bring so much to my mind. Mainly, they resonate. I myself can experience great loneliness in spite of the ever-enlarging circle of Facebook and blogging friends that I have. Blogging sometimes brings about more substantive exchanges, but even that is not real companionship.

And I have noticed that even my dearest friends no longer want to talk. Now, I am a “long-talker,” as my boss once told me, and I have tired people out for many years in that regard. But I feel more and more removed from this quick-take social interaction that has become the norm. I worry that my pleasure in and need for complex, digressive, even desultory conversation is becoming more and more anachronistic. My friends love me, and I love them, but we don’t have time to talk with each other. Conversation has become the ultimate luxury.

People don’t even like length in writing any more, as literary magazines shrink and shrink the length of manuscripts they will even consider for publication and as those of us teaching creative writing shrink and shrink the length of assignments we accept from our students because we have more and more students and therefore fewer and fewer hours to devote to critique of their work. We indeed are living in an aphoristic time.

Turkle, in her talk, reports that one 18-year-old, “who uses texting for almost everything,” told her “someday, someday, but certainly not now, I would like to learn to have a conversation.” And it is true that sometimes my students today have a hard time participating in a workshop at all. I have even had a few students so afraid that I had to coach them outside of class about how to manage to participate in class. I had to teach them how to have a conversation.

So, another thing that came to my mind is the continuing value of the creative writing workshop model. In creative writing workshops, we still talk. This may be on its way to becoming a lost art, but it may also be something that we should emphasize as part of the value of a liberal arts education. Rare skills can become extremely valuable, after all. And the magic that can sometimes happen in a creative writing workshop (the minds melding, the contributions mixing, the starts and stops coalescing into something new that no one thought of alone) will never, I believe, be replaced by even the most detailed online critique.

That some 18-year-old, who probably has hundreds of “friends” on Facebook, can have all those friends without conversations strikes me as odd. Yet I know that I have some friends on Facebook I have never met, or have met once or twice, or who simply “liked” some brief quip I made in response to someone else’s post.

And this phenomenon of friends we don’t really know is more and more being extended to relationships that have nothing to do with actual friendship and everything to do with business. I offer a mere two examples, though I could go on all day with more:

* I just recently had to purchase a new insulin pump. I’ll save the internecine details of this most recent set of frustrating health care exchanges for another time, but here I at least want to object to the constant reference by the insulin pump company to their being my “partner.” In fact, the company website refers to us as “partners for life.”

Forgive me if I view this with cynicism. I had to order a new pump because my previous one went completely kaput a few days after the warranty expired, not because I desired any of the minimally new features. (Most of which, I am finding, have created a kind of neurotic, nagging, numbing effect with lots of extra alarms.) Since the new pump takes a while to “process,” the company offered a loaner pump for the duration. However, they informed me that if I canceled my order, and didn’t buy my next pump from them, I would be charged $3600 for 90 days with the loaner.

If this is a “partnership,” it’s a coercive one.

* At least the pump company still uses a neutral word like “partner.” In other business news, however, Brighthouse has launched a new advertising campaign in which they pull out all the stops and go right to calling themselves my “friend,” your friend, everybody’s friend. That friendship could be offered to all comers for the price of subscribing to Brighthouse services totally perverts the meaning of the word, of course.

At first the only clue to the identity of who was paying for these prime-time and expensive Hello Friend ads was the combination of blue and yellow in the text portion of the ads. Now, they are gradually introducing ads that move from soft-touch pleasantries to out and out courting. Brighthouse wants to be your friend, the ads say.

How, I wonder, can anyone take this seriously?

Bruce tells me that the campaign is likely a response to the horrible customer service reviews that Brighthouse has received in the past on Internet complaint sites. “Brighthouse,” he said, “gives notoriously bad service. There are all kinds of comments like, ‘DirectTV is bad, but Brighthouse is the worst.’”

In fact, the campaign may actually indicate an actual change in policy that could be important. This would never have occurred to me if the folks who helped put in our new flower and garden beds last week hadn’t accidentally cut our Brighthouse cable. When we realized what had happened, I thwacked myself in the forehead repeatedly, cursing the fact that I’d mistakenly believed all the cables were away from our dig areas. How much would they have to dig up again, and how much would this foolish oversight cost us?

Within 24 hours, the repairman came, made a quick fix, and charged us nothing. I was so relieved not to be punished that I have to admit I felt almost like this man was my friend.

The ads, however, have made me feel simply that the world is more pathetic than ever. I wondered if it’s true that people are just getting more and more disconnected from other real humans and more lonely than ever. That such ads could be deemed effective seems to coincide with the research that Turkle and others report about heavy Facebook users being lonelier than those who use it less or not at all. And with the fact that more and more people use it regularly.

In addition, I think it’s a documentable fact that more and more of our daily needs are met through these large corporate entities. There are few family-owned corner grocery stores, gas stations, drug stores, hardware stores, and pet food stores, so we don’t have even the same kind of superficial acquaintances that we know over a long period of time and that might bloom into something like genuine friendliness, even if not intimate knowledge. I visit the same stores over and over again and hardly ever see the same clerk twice because they are chains that move people around and that people leave at the next best opportunity.

We also have witnessed the rise of various kinds of stealth marketing, where people who purport to be our friends are actually (or also) trying to use us for financial ends. To me, these practices are particularly heinous because I like to know when a spade is a spade. But many young people today live lives much more merged with advertising than an oldster like me is comfortable with. They see nothing wrong with defining themselves with logos, with trying out free sample products and sharing them with friends, and so on. For them, there is no private sphere.

(And there are so many how-tos and analyses of these kinds of marketing that I can’t find a single link to represent them, but if you’re interested, the key terms are stealth marketing, viral marketing, word-of-mouth marketing. And don’t forget product placement!)

These secret agendas also exist in terms of pyramid schemes like Amway, Landmark Forum, and Stargate. Whenever someone approaches you with some ulterior motive, there’s a kind of strain. This person is not approaching with an open mind or with curiosity, but with a pre-determined agenda: to get you to join so that they can get a discount on their own self-help seminars.

One of the most disturbing trends noted by Stephen Marche in the Atlantic is this: “In 1985, only 10 percent of Americans said they had no one with whom to discuss important matters, and 15 percent said they had only one such good friend. By 2004, 25 percent had nobody to talk to, and 20 percent had only one confidant.”

And so we also pay others to listen to us. Marche also reports on the dramatic rise in the numbers of psychologists, other kinds of therapists and counselors, and life coaches. This marketplace is more legitimate—at least most of the time you know what you are paying for and it’s about your own needs, whereas the stealth marketers are lying to you to meet their needs. But sometimes even that gets confusing. In my dealings with Landmark Forum, I encountered several members who had also become independent life coaches—they had little in the way of credentials I would recognize for advising others about their lives, but there is no licensing necessary for life coaching. Even in the realm of professional “friends,” the stakes can get confused these days.

What many commentators have begun to notice, including Stephen Marche and Sherry Turkle, is that what many of these online friendship forums promote is a kind of uber cheerfulness, an editing of our personal lives into success stories and personal p.r. campaigns.

I think, however, this trend goes far beyond and certainly doesn’t originate in online social networks. Landmark Forum, Oprah, Dr. Oz, Kris Carr, and the whole host of self-help gurus have over the past decade moved so deeply into the superficial tenets of positive psychology that this kind of self-editing has become ubiquitous. Everyone, nowadays, fears being a “drag,” whether in person or online.

Marche’s article thankfully makes this connection, and he cites a recent study by Iris Mauss and others at the University of Denver that finds that valuing and seeking happiness can doom people to disappointment. Mauss and her fellow psychologists all consider themselves to be working in the arena of positive psychology, and in other writings that I found, she seems a true believer, even in “positive neuroscience.” They apparently expected happiness to be like other goals—those that value academic achievement usually make better grades in school. But they found the opposite—at least in situations of low stress, the valuation of happiness correlated with lower happiness and life satisfaction and higher symptoms of depression.

So, I believe that what Stephen Marche points out about Facebook’s pitfalls is actually something that spreads beyond the online environment. I suppose it’s a chicken-and-egg question whether our online habits have created the changes in our psyches concerning friendship, but I do know that it’s not only online that this issue exists.

However, in a live chat about his Atlantic article, Marche just now referred to another article he wrote—for Toronto Life—about his institution of a Digital Sabbath. I know that I agree with him fully that simple pleasures have become filled with distraction. He mentions playing Legos with his son; for me, this shows up in a variety of ways. How often do I sit quietly with a cat on my lap without checking Facebook and email on my phone every few minutes? How many nights do I wake up and cuddle with a Scrabble game rather than with my sleeping husband? How often when I’m talking on the phone with my mother am I also answering emails?

It seems a supreme irony that we learn so much on Facebook and other online forums and yet also isolate ourselves this way. We won’t give them up, and doing so even on a Sabbath seems unlikely for many. I do hope, however, that we can strive to use them more thoughtfully. No doubt, the meaning of “friend” has changed permanently. But it’s good to remember what’s at the core of it. Else, I fear, friendship will see a worse fate than the changes wrought in the world of romantic love. Sex, after all, still cements romance in the physical world. Friendship may not have such a tangible hold.

Wislawa Szymborska’s “Slapstick”

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I try to be careful about copyright here on this site, and I only share an entire work when it’s already available on the web. That seems backwards a little bit–if it’s already available, why do I need to share it? (And it’s no guarantee that the previous poster is not breaking copyright.) But we do follow different strands of the web, so I hope that doing so will bring more people to the work I share. Here is a poem that I value–and that suits my themes–for obvious reasons. But that’s the only thing that’s obvious about the work of the wonderful Polish poet Wisława Szymborska, who died in February.

Slapstick

If there are angels
I doubt they read
our novels
concerning thwarted hopes.

I’m afraid, alas,
they never touch the poems
that bear our grudges against the world.

The rantings and railings
of our plays
must drive them, I suspect,
to distraction.

Off-duty, between angelic-
i.e. inhuman—occupations,
they watch instead
our slapstick
from the age of silent film.

To our dirge wailers,
garment renders,
and teeth gnashers,
they prefer, I suppose,
that poor devil
who grabs the drowning man by his toupee
or, starving, devours his own shoelaces
with gusto.

From the waist up, starch and aspirations;
below, a startled mouse
runs down his trousers.
I’m sure
that’s what they call real entertainment.

A crazy chase in circles
ends up pursuing the pursuer.
The light at the end of the tunnel
turns out to be a tiger’s eye.
A hundred disasters
mean a hundred comic somersaults
turned over a hundred abysses.

If there are angels,
they must, I hope,
find this convincing,
this merriment dangling from terror,
not even crying Save me Save me
since all of this takes place in silence.

I can even imagine
that they clap their wings
and tears run from their eyes
from laughter, if nothing else.

I believe this version was translated by Joanna Trzeciak for the volume The End and the Beginning, published in 1993 and now available as part of Szymborska’s Poems New and Collected (Harcourt, 2000).

T. S. Eliot’s “The Waste Land” and My Garden

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The glories of spicy jatropha contrast with T. S. Eliot's cruelest April.

I’ve had cause the past days and weeks to think a lot about life and death and resurrection. My little old cat marshals on, happy at the same time that she is not perfectly healthy. It’s been a lot of work getting her through her recent crisis, and we don’t know whether she has lymphoma, which will kill her in a matter of weeks, or inflammatory bowel disease, with which she could live on for quite some time. All we can know right now is that for the time being she jumps up on my lap for a cuddle and she rolls around on the patio bricks in the sunshine.

Early spring sunshine in Florida is incomparable. This is the time of year to be here.

With the help of a couple of wonderful gardeners last week, Bruce and I also finally took steps to make the yard beautiful—we replaced the dead grass in the front with shade-loving camellias, crepe myrtle, impatiens, and lorapetalum. We (or rather Lois and Allan) ripped out and relocated (some of) the overgrown ligustrum, put an herb garden in the side yard, and filled in our formerly sunken area by the patio with a butterfly- and hummingbird-friendly rim of firebushes, spicy jatropha (seen above), plumbago, shrimp plants, and tea olives. The confederate jasmine I planted last year is in full, fragrant bloom, and the gardenia that Pat gave us for our wedding three years ago is budding. I have been reveling in it.

And so it is that I was reminded of T. S. Eliot’s most famous line, “April is the cruelest month.” I think that April has this reputation for cruelty for many reasons. I used to always think about it during Pennsylvania Aprils—the alternation of snow and new green plants trying to poke through the muddy ground, the ice that would so often fall from the sky and kill those new green shoots—those were cruel weather days indeed, and days that could easily remind a person of the vicissitudes and unpredictability and fragility of life.

Here in Florida, we don’t really have that kind of cruelty, though, of course, we have the threat of hurricanes half the year (and their occasional massive actual destruction), and we have the suffocating heat and humidity all summer long that create our own upside-down indoor season. The way the flowers blossom so riotously all year round, however, often gives us the delusion down here that life is never-ending.

But we have to remember that the resurrection that so many celebrate at Easter entails death. A former student sent me a message asking if I would like to adopt a stray cat she found. The answer is “not right now,” but the timing points out to me that eventually my old kitties will all be gone, and they will make way for new kitties. The same is true of all of us, even for the Nobel Prize winners such as Eliot, and lately I have been experiencing this fact more concretely than usual. Not because I’m near death, but because I have been enjoying life so much and letting go of my desire to be immortal.

So much of our usual human endeavor (but perhaps especially if we are writers, artists, or intellectuals of some kind) is an attempt to be immortal. This comes in different forms, from having children to making ourselves important or indispensable at work somehow. Sometimes it comes in the form of grasping for fame or notoriety. Sometimes people even see beyond the surface fame to a desire to create something lasting in the way of art. Sometimes we have a desire to change things beyond ourselves, to have a positive effect on a culture that seems unhinged. These efforts sometimes result in good work, and I don’t mean to castigate anyone for making them. Certainly I haven’t entirely stopped myself. I’m just in a different place, at least mentally, right now.

I am finding it enough just to be. I know, cluck, cluck, this should be too simple.

Last night I heard Cameo the cat chirping and mewling low in the dining room. At first I thought this was a symptom—she might be in pain or distress of some sort or about to throw up—and I leapt up to go see what was wrong, as I have so many times in the past few weeks. But as I stood, she came running into the living room and put a small dark object on the rug in front of me. I bent down and poked it, the largest dead spider I had seen in years.

Cameo the cat had been hunting. I couldn’t believe it. She’s never been a big hunter to begin with, and I certainly wouldn’t expect it in her current state of health. But she had made the most of some accidental opportunity, and she’d brought me the proverbial cat gift. I praised her and petted her and apologized for taking the spider away (I certainly didn’t want her to eat it).

I feel silly and trivial for the small, domestic frame of my life these days. I feel retrograde and haus frau–like. Yet it is not that I have forgotten about the larger world or the social, political, and intellectual issues of our day. In fact, when I got out Eliot’s famous poem because of its first line, one of the things that struck me was how prophetic it is. If Eliot thought that the first decades of the twentieth century were fragmented and confusing and grim and showing signs of cultural decline, what would he think of the first decades of the twenty-first century?

What would he think of the strength of our anti-intellectualism, the put-downs of the “reality-based community” that Bruce mentioned in his guest post last week? What would he think of the dominance of the short-short form of fiction and nonfiction (which I adore like everyone else), or the impatience with reading that even writers show so often (which I despair of)? What would he make of the fact that, though I love poetry, I hesitated before taking the time to read his entire long, allusion-filled, complex, five-part poem?

I paused, but I then took the time to read it. Then I listened to it on a compilation of YouTube videos (all of these feature T. S. Eliot reading, except part IV, which is the voice of Ted Hughes). And I don’t mean to blame anyone else who doesn’t take the time. I’m on sabbatical, after all, and taking the time is what it’s for. But even a short dip into listening is a good thing.

I. The Burial of the Dead (with the overall epigram) 5:07 minutes
II. A Game of Chess 5:29 minutes
III. The Fire Sermon 8:05 minutes
IV. Death by Water (read by Ted Hughes) 48 seconds
V. What the Thunder Said 6:30 minutes

Art, I believe, takes time, and that has to be okay. I wish it were as easy to make that claim for politics—that it could get beyond the sound-bite, beyond the knee-jerk, beyond the name-calling, beyond the superficial answers that answer nothing. However, the mass scale of politics is a challenge to any slow unfurling or contemplation. Would that it were not so and that “The Waste Land” were not indeed still so relevant. Would that the call to peace in its last line were more optimistic and less wishful thinking.

Eliot’s poem builds to that end with a reference to Dante’s Arnaut—“I … who weep and go singing; contrite I see my past folly, and joyful I see before me the day I hope for.” Though interpretations of Eliot’s poem vary widely in terms of the lack or presence of hope, I believe it leaves us with the inevitability of both. A grim outlook does not disavow hope. And at least sometimes the greatest activity can be disguised by a quiet and self-contained demeanor, the greatest complexity in paying attention to the smallest things.

In other words, spring will happen with all its implications. I like feeling my eyes open to it as well as my mind. I like hearing T. S. Eliot’s nasal and weary voice—and Ted Hughes’s more gravelly and pleasant one—marching out the syllables. I like observing how unflawed their delivery is—how neither ever trips over a word. You can tell that they have spent a lot of time memorizing and reciting poems. They did that instead of playing Scrabble on the iPhone, no doubt.

Ah, these choices about how we spend our short time.

Faking Authenticity

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German philosopher Theodor W. Adorno, by Leandro Gonzalez de Leon.

In my continuing effort to bring a variety of voices to this blog, I give you another guest post, this one a philosophical contemplation about “authenticity.” This post dovetails nicely with the one I did a couple of weeks ago on “Devious Discretion.” Bruce always makes sure I take a more careful look at things than I ordinarily might. That’s one of the reasons I married him.

–L

* * *

Faking Authenticity

by Bruce B. Janz

The raison d’etre oft this blog is not just to chronicle the ways that we cry, title notwithstanding. The point is to think about genuine emotion in an ersatz world. Put more succinctly, the point is authenticity.

Now, this is an idea that’s come under a lot of scrutiny. Put simply, a lot of people aren’t sure that such a thing is possible. Others aren’t sure it’s desirable. And still others aren’t sure that we’d even be able to know it if we saw it. It seems like an idea from a different time, one where we had a clear sense of what was real and what wasn’t, and the ability to have faith that some things are true and others aren’t.

I guess the slide started in philosophy. Theodor Adorno wrote The Jargon of Authenticity, a critical work on the philosophy of existentialists like Martin Buber, Martin Heidegger, Karl Jaspers, and others (and, for you philosophical purists, I’m aware that it’s debatable that any of those figures can be called existentialists). Adorno was a critical theorist, steeped in Western Marxist thought, and he was troubled by any philosophy that would short-circuit the search for the social causes of problems. He thought that the term was used to abstract away from the material conditions of the world, and make us think that the solution to our problems came from introspection. To be “authentic”, after all, meant to be true to yourself, and a psychological interpretation of that might suggest that you just have to look inside (or, appeal to a higher power), to figure out who that self was, and you could then be true to it. Any thought that you are the product of your world was lost with this talk.

That took hold, for a lot of people. Culturally, you can see both of these trends side by side. We are regularly encouraged to know ourselves, to unleash the true self within, to put ourselves in situations that will show our real selves. We look for the windows into our souls. Emotion is, in fact, a major candidate for such a window. Intellect is suspect, but your feelings won’t lead you wrong. Just get in touch with those, and you’ll know who you are.

At the same time, in philosophy and elsewhere in culture, there’s also suspicion about this real, true “self”. Adorno’s skepticism took hold, or maybe it was his sense that our problems needed something more than that old version of authenticity, the search for the true self that ignored our material and social world. He was not an old-style Marxist who thought that all we had to do was come to class consciousness by understanding our material alienation, and all would be well. Like the other critical theorists, he recognized that a great deal of our alienation came symbolically and culturally. He and the other critical theorists wanted to account for the problem of Nazi Germany, specifically, the question of why people who had clearly been under great economic stress since WWI, but who also had great art and culture during that time, could have turned to Hitler as an answer to their problems. Hitler offered authenticity – Blut und Boden, blood and soil, that captured the imagination and gave Germans a birthright in a place. The trouble was, this was all a sham, and authenticity just got manipulated, to disastrous ends. Adorno and the others saw that propaganda and culture had been used effectively to create a compelling but false version of reality. Authenticity, it turned out, could be faked.

Fast forward to our time. It’s not the same time as Adorno’s. At the end of the day, in Adorno’s time, there was still a sense that there was a truth at the bottom of everything. Propaganda disguised, distorted, misdirected, and inverted reality, but there was still a reality to do all that to. And then, The Left® invented postmodernism, or so the story goes. According to most of the world, this was the view that there is no reality, everything is just what you want it to be, everything was therefore relative, and so there could be no such thing as authenticity. Never mind that that depiction has little to do with what postmodernism actually is (or was), it was the version that caught the public imagination.

Now, The Right® was initially horrified at this. To the extent that The Right® was identified with conservatism (and, that is an equation that is debatable), there was a sense that the true authentic person was exactly the thing that was to be conserved. The “traditional family” was the location of that authentic person. The authentic person had character attributes stemming from inside of him/her. The authentic person was guided by a higher hand and holy rules. The authentic person was truly free, and that person’s interactions, in the form of market activity, formed the basis of all our social institutions, our prosperity, and all that is good about the world.

And then something interesting happened. The Right® realized that postmodernism might actually be useful. Ron Suskind reported, during the Bush presidency, the quintessential statement of this view:

The aide said that guys like me were “in what we call the reality-based community,” which he defined as people who “believe that solutions emerge from your judicious study of discernible reality.” … “That’s not the way the world really works anymore,” he continued. “We’re an empire now, and when we act, we create our own reality. And while you’re studying that reality—judiciously, as you will—we’ll act again, creating other new realities, which you can study too, and that’s how things will sort out. We’re history’s actors…and you, all of you, will be left to just study what we do.”

The “guys like me” were The Left®, who had previously been identified with postmodernism, but who were now seen as simply weak-willed. In an almost Nietzschean move, the speaker (later identified as Karl Rove) established that authenticity was a virtue of the weak, not of the strong.

So, whereas Adorno was suspicious of authenticity because he thought it disguised the real causes of people’s alienation from the world, Rove rejected authenticity because it held the empire back from creating its own reality. Adorno thought that authenticity stood in the way of truly making the world a better place, whereas Rove thought that it stood in the way of the empire asserting its power and achieving its goals.

Of course, Rove said that in 2004. And a lot has happened since then. We have a candidate in the Republican primary who latched onto authenticity as a prime virtue (Santorum), and another for whom authenticity seems to be about as deep as an Etch-A-Sketch drawing (Romney). But we also have the Tea Party, the Occupy movement, and the Ron Paul phenomenon, all of which trade in a desire for truth and reality in government (having said that, they differ deeply on what that truth and reality is, and seem differently inclined to taking empirical or scientific evidence seriously). Everyone on The Right® trips over themselves to cater to the most extreme elements of their movement, in hopes of showing their authenticity bona fides. After all, if a little capitalism is good, lots must be better. If a little military activity is good, lots must be better. More = better = truly authentic. It’s what a real Republican has come to mean.

People clearly desire something authentic, in politics, in life, everywhere. We want to know what people “really” think, what the “real” best decision is in shopping, in life, in everything. Whereas once we could tell the difference between reality and artifice or presentation, now we can’t. We can’t even buy a mattress or a piece of clothing anymore, because we can’t know how to compare anything. A lot of people feel like they are free-floating.

So, messages of authenticity are attractive. I wondered, months ago, why Santorum wasn’t doing better than he was. It was clear that he was projecting authenticity, and that he most likely really believed what he was saying. Now he’s in contention, and is the darling of the more=better=authentic crowd. But just like Adorno realized a long time ago, authenticity can be faked. The one doing the faking may even buy his own schtick, but it doesn’t make it true. There are some pretty good clues as to when it’s being faked. If it requires that we privilege some over others, it’s probably fake. If it requires that a particular group be vilified, it’s probably fake. If it means that you can willfully distort the other side, it’s fake. If it means that you can ignore science, create your own science, or pick and choose what science fits your version of the world and what doesn’t, it’s probably fake.

Is there a place for authenticity anymore? I think so, but not as a cover for the real conditions people live in, and not as a political calculation. It has to be something other than that. That impulse people feel, in both the Tea Party and the Occupy movement, there’s something to it. Even though the answers may be problematic (in the Tea Party, almost invariably, and in the Occupy movement, at least sometimes), the inarticulate question of the heart is still there. What’s real? What can enable me to go forward? How can we feel ok about who we are? Do we have to live with this gut-wrenching fear that the future will be a disaster, because of what we are doing today? These are all, in one way or other, questions about authenticity. We just haven’t yet found the way to ask these so that they won’t lead opportunists and ideologues to use them against us.

A prime example of fake authenticity--the posed, costumed cowboy pic complete with ties and suit coats. (Click on the pic for further explanation.) Bruce thinks these guys look a lot like Romney, Paul, Gingrich, and Santorum. That's Mitt, Ron, Newt, and Ricky to you.

Jason deCaires Taylor

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Jason deCaires Taylor's underwater sculpture Vicissitudes.

I’m at the age where I have a huge backlog of memories and experiences to draw on. One thing that this means is that usually when I post something here about an artist, a movie, a book, or a poem, I find myself going over and over again to the well of my old favorites.

It’s wonderful, however, to add new favorites, and Jason deCaires Taylor has become a new favorite. A former student of mine recently posted a photo of Vicissitudes on Facebook (thanks, Niah), and I was captured enough from that small image to look up more about his work. Time will tell, not only if he remains a favorite with me, but what will happen to his beautiful and moving underwater sculptures.

Right now, however, I can say that I think a lot about them is really, really great. Visually, even in video rather than on site, the combination of the human figures, the blue waters that surround them, and the living fish and other creatures that move around them is stunning. For another thing, they have a practical purpose—because he is concerned about the endangered status of the world’s coral reefs, Taylor structures his sculptures to foster coral growth and hopes that they will help to form the basis of new reefs. Taylor uses live models to make plaster casts and then concrete figures of great diversity and simplicity. Even a few years after their placement under water, the figures show all kinds of changes, and their impending and ultimate obliteration forms a commentary about the human place in the world. There’s a sense that humans who don’t face up to their own eventual death and the fact of their fleshy nature are very wrong. And yet, the sculptures are gentle and loving as well—they mourn our eventual passage all the while demonstrating its inevitability.

Welcome to a new favorite. There are several wonderful galleries of photos on the website (here’s one on The Silent Evolution, and check out others from the galleries tab), but please don’t skimp on watching the videos. They are very different from the still photos, and the sea flows through them.

Coffee Shop Consequences

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I like my decaf coffee as strong as any caffeine-lover.

I’m about to offend some of you addicts: coffee addicts in particular. I put it this way because what I want to say is that caffeine is a drug, and it’s a drug whose consequences are mightily ignored. I had reason to contemplate this fact yesterday because I went into a coffee shop.

The man behind the counter was about my age—the hair drawn back into a pony tail had grayed, and wrinkles crisscrossed his forehead and cheeks. When I entered through the back door (from the parking lot), he was seated at a large sink washing plates. He looked up sideways at me, but didn’t move. The recognition that passed over his face wasn’t real recognition, just typing. Immediately, I could see he didn’t like me.

Mind you, I had never been in this coffee shop before. I knew of it from my students, who sometimes spoke of its open-mic nights and artsy vibe. The only reason I had stopped there was because it sat directly between the hardware store, where I had gone to buy some plant potting supplies after my haircut appointment, and the hospital medical plaza, where I was due in an hour for an MRI, another MRI.

While I stood waiting, I glanced around the dingy interior. A young man sat behind me at a table, tapping into his laptop, a knit cap pulled down over his head in spite of the 85-degree day. A young couple sat holding hands on one of the sofas in the open area up front, a laptop on the coffee table in front of them, their intensity focused between the three of them. In an upholstered chair, another young man sat with his back to the counter; I couldn’t see his face, but he, too, was young and seemed to be reading, his hair sticking up with gel around his cranium as though very excited about the ideas he encountered. But he slumped in the chair, one leg thrust out as though barely able to hold him up. Bright mid-afternoon light streamed through the front windows, picking up every crumb and smear on the filthy floor. I didn’t mind. I have worked in many a dirty restaurant in the past. All I wanted was a peaceful place to pass half an hour or so, reading the book I’d brought along for this very possibility of a time gap.

Finally, the aging hipster stood up, wiped his hands across his apron and asked me, “What can I get you?”

“A medium decaf latte, with skim if you have it,” I said.

He moved over to the espresso machine. “What size?”

“Medium,” I said. I liked that Austin’s menu board used small, medium, and large instead of the deceptive and silly tall, grande, and venti.

“You said decaf, right?”

“Yes,” I said, and then because the barista response is so predictable, I tried to make light of my request. “You don’t want to see me on caffeine.” I wiggled my fingers in the air.

He did not smile. Sometimes they do and sometimes they don’t. But I was starting to get worried. I mean, I was the brain patient, and my short-term memory seemed better than his.

“What kind of milk do you want? We have whole, half and half, two percent, soy, and skim.”

“Skim is good,” I said.

I tried not to stare as he moved around the space, tamping the coffee and turning the levers, so I looked back out the front window as a kid wheeled off on a bicycle. When I turned back, the guy was putting the whole milk back in the fridge. I decided to let it go.

Then he asked if I wanted whipped cream. A little surprised—since when is whipped cream part of a latte?—I shook my head and said no emphatically. He poured the last of the milk with its top of foam into the cup, then lifted a plastic bottle and squirted Hershey’s chocolate syrup all over the top before I could say a word. Who puts chocolate syrup on a latte? My god, I thought, he must have a lot of those little girl customers to whom coffee drink means sugar drink.

I gave the man my five-dollar bill, then transferred the change into his huge and stuffed tip jar. Briefly I contemplated the ridiculousness of this current coffee fad. We’ve all gotten used to the idea that these large sums are worth it to get exactly what we want in a cup of coffee.

However, I at least seldom get exactly what I want in a cup of coffee at a coffee shop, and I am vowing now to give it up pretty much entirely. If I have to meet someone at a coffee shop, I will order something else. Because I am very tired of baristas giving me caffeinated coffee when I order decaf. And I am tired of the attitude that also sometimes comes with such a request. Still, I would rather have the put-down attitude and get my decaf than have the silent but disobedient person who chuckles as he gives me a drug that my body cannot handle.

One barista even asked me once why I bothered if I was going to have decaf. Usually I am mild in my response—after all, these people have my coffee in their hands—but what I always want to say is, “Can’t you see that the person who orders decaf is the one that really loves coffee? All I want it for is the flavor. You caffeine drinkers are simply using it as a vehicle for your stimulant. Why not just take it in a pill if that’s your motivation for drinking coffee?”

I am a genuine coffee lover. I love the smell of it, I love the taste of it, the darker the better. Unless I drink the occasional latte, I drink it black as I can get it. I seek out French roast or at least Italian when buying it for home use, though it can be hard to find. I virtually never add sugar to it.

Yet, over and over and over and over, these macho little baristas (who are indeed always skinny) turn up their twitchy noses and their stubbled chins at me, and treat me like I’m some sort of inferior being for asking for decaf.

Maybe they find an excuse to treat every mature person this way. I forgive them over and over and over again for being young. I was young once myself, and in my waitressing days, there were numerous times when I would pour a decaf refill from the regular pot. But I only did it in an emergency—when the decaf pot had run dry. True, I didn’t fully understand the importance of the request, but I never sneered. Still, sometimes I tell myself that every time I get a cup of caffeinated coffee it’s just karmic justice. But I’ve paid those dues enough now, and I’m over it. And there’s no excuse for a middle-aged barista acting this way. The coffee world has supposedly opened up in the past decade, and the idea is that there’s a wider variety available and more understanding about coffee.

However, no one wants to hear much about the destructive nature of caffeine or admit it by providing someone a decaf. Smokers love smokers, and caffeine junkies love caffeine junkies. Mind you, I have nothing against caffeine junkies—unlike smokers, their addiction doesn’t waft over into my nostrils. Unlike over-drinkers, they don’t wreck cars and kill people.

Or maybe they do. We’re all familiar with the upside of caffeine consumption—the alertness and fatigue-fighting aspects that seem to apply to both cognition and physical activity. But there are downsides, too. The Mayo Clinic website reports that in addition to the usual side-effects of insomnia, nervousness, restlessness, and irritability, more than 500-600 milligrams of caffeine (about two Starbucks tall coffees) a day can produce stomach problems, fast heartbeat, and muscle tremors. Jack James of the National University of Ireland, Galway, notes (about halfway through this interview) that blood pressure changes from caffeine consumption may be a major factor in cardiovascular disease. A whole host of studies note the bad along with the good in caffeine consumption:

* Good news, bad news
* Fitness benefits and risks
* Be cautious
* Negative may outweigh any positive
* Cognitive impact is mixed

You’ll note that all of these studies rely on an understanding of how much caffeine is consumed, and if you’re curious for yourself, here are some tools for gauging your own intake:

* The Caffeine Database
* Center for Science in the Public Interest caffeine chart
* Starbucks caffeine information

Of course, as with any drug, people’s reactions to caffeine vary enormously based on an individual’s sensitivity. Caffeine is associated with panic attacks, and studies have clearly shown this association, especially for those prone to panic attacks or major depression. But even some in healthy control groups reacted to caffeine with panic attacks or anxiety, whereas none did without caffeine.

And, though not prone to panic attacks or major depression, I’m one of those people who is sensitive to caffeine. Even one cup can make my hands shake and, later, will most assuredly keep me awake all night, no matter how exhausted and strung out I am. This is what happened to me yesterday.

I sat down with my cuppa in Austin’s and opened my book in pleasurable anticipation of my hour of reading. The music blaring from the speakers distracted me a little, but again I felt good-humored about the off-key adenoidal voice, amateurish strumming, and angry-young-man lyrics. “Everyone is interesting but you,” sang the adolescent, who then spat out several expletives. I decided it was the nastiest acoustic music I had ever heard, and it amused me no end that this placid coffee house in one of the wealthiest neighborhoods of Orlando ebbed and flowed with such anger. It went on song after song, and I wondered if the recording featured some local singer, or even the barista himself. It was so bad I had to wonder.

My lack of suitability for this place also flowed over me with the music. I was too old, had no tattoos or body piercings, and was wearing light-colored cotton and sandals. My difference didn’t really matter to me, but soon enough I would think it merited punishment from the coffee tsar. I sat back and turned the pages in my book.

Then my fingers started to feel a little panicky.

Now, an MRI is not an experience to relish. Before yesterday, I’d already had two in the previous 16 months, and I wasn’t really looking forward to another hour in the noise chamber with my head in the tight frame and my eyes shut to prevent claustrophobia, trying to keep my mind busy with thoughts of words, and glasses of wine, and the smell of jasmine on the breeze. So I thought I was just getting nervous about that. Eventually I closed up my book, tossed the cup with its last bit of chocolate syrup and milk foam in the trash, and headed for the hospital, leaving the grunge scene behind.

The MRI was uneventful except inside me. I struggled to hold still as I had never done before. I could feel my fingers and toes wiggle slightly as though they belonged to a different person than me. Half way through, the technician pulled me out of the tube in order to inject me with a contrast dye, and I asked him if I could please please move my hands just a tiny bit.

“As long as you don’t move your head,” he said. It was almost a relief when he pulled my hand over to the side and flexed it back and forth, tied the strip of rubber around my wrist, then slid the needle into the vein above my metacarpals.

During the second set of scans, I found myself holding my breath in order to try to stay still. When I let my breath out, I felt the air rush past my philtrum, tickling me in agonizing fashion. “Be still,” I thought, “and dream of Jean-Dominique Bauby.” It might cause some people panic to think of something like locked-in syndrome when inside an MRI machine, but the experience inevitably makes me think about what I would do if I couldn’t move forever. I try to think about the centrality of my mind to the life I live. I wonder about staying in my mind forever.

Finally, the technician extracted me from the machine. Even after just an hour, I was stiff and took a few minutes to shift around and stand up. I was very happy to get into my regular clothes and walk down the hall and out into the now waning sunshine and to drive home to my dinner.

It wasn’t until midnight that I fully realized the barista had given me caffeinated coffee. In typical fashion, I simply couldn’t unwind and get drowsy. I was tired, exhausted even, from the hour of assaultive noise in the machine and the long day of now-distant work before that. I had watched mind-numbingly dumb TV for two hours, and I expected to sail away into slumber readily. The past three weeks had been some of my best sleep nights in several years. All the work that my husband and I had been doing to help me sleep had been working.

But, no. I tossed, I turned, I played game after game of Scrabble on the iPhone. I turned the phone off and counted backwards from a thousand. I got down to one and started back up, trying to count by threes so some concentration would be required. Bruce sighed and turned over again.

Then it hit me.

“The bastard,” I said out loud.

“Wha?” Bruce roused from his sleep briefly.

“That bastard gave me caffeinated coffee!”

Eventually I got out of bed, took a Tylenol PM, went to the spare bed on the other side of the house so I wouldn’t disturb Bruce any further, cursing the Austin coffee man in one fluid tirade. I felt almost as though I’d been slipped a mickey or doped with rufies.

I gave up caffeine years ago during graduate school because I noticed not only that it kept me from sleeping well, but that it made me irritable and easily annoyed. It made me say things I didn’t mean or that I shouldn’t have said even when I had thought them. Once, at the over-caffeinated end of a long semester, I told a fellow grad student that I hoped I never had another class with her. She’d been characterized by snide asides and had given the most idiotic presentation I’d ever heard in a graduate seminar, but there was no point in me being mean to her. Later, I apologized, but I knew in the immediate aftermath that I had to give up the drug.

All these years later, I wonder if anyone could devise a study that would look into the social cost of caffeine. Sometimes I’m so astounded by the rampant aggression around me—that anger that seems to be bubbling right under the surface so much of the time—that I feel the only rational explanation is that caffeine is making everyone crazy. I think about the Romans and their lead pipes and cooking vessels perhaps being a contributing factor to the downfall of their civilization. While the lead poisoning theory remains unproven and under continuing investigation, I can’t help but think sometimes that I am caught in the midst of a decline in our society that seems to have some chemical basis.

One report in the Washington Times notes that “the rise of coffee parallels the rise of the Internet” and that because of our increasingly connected world and the demands of “economic turmoil in a hypercompetitive global economy,” we “need caffeine… more than ever.” It also notes the increasing concerns about the use of caffeine (usually in the form of soda or energy drinks) in children and adolescents.

What studies show—and, I might add, what just makes sense—is that the combination of this stressful world and the biochemical effects of caffeine is preventing people from getting the sleep they need to be effective and is irritating the heck out of people.

We don’t usually factor in caffeine’s effects when we track causes for auto accidents, though at least one driver recently claimed “caffeine psychosis” for his running over several people. There’s even a growing sense that using a little caffeine to make driving home after drinking a little safer relies on a dangerous myth: drunkenness is simply combined with inappropriate bravado rather than alertness. One trucker comments on Life As a Trucker about “the adverse effects of sleep deprivation and excess intake of caffeine” contributing to road rage. One attorney’s webpage notes that even without alcohol some caffeine-induced symptoms can “dramatically increase the likelihood that a driver will operate his or her vehicle in an aggressive manner or succumb to road rage.”

We don’t factor in caffeine the way we do alcohol and crack when people are arrested for violent crimes. While I agree with the author of this editorial published in the University of South Carolina’s student newspaper—that caffeine intoxication should not usually offer a good insanity defense in criminal cases—the fact that a few people are claiming it indicates that it’s becoming more believable. Most of the cases in which caffeine is correlated with behavioral problems seem to involve the combination of alcohol and caffeine found in some energy drinks and in “monk’s juice.” But in spite of pre-packaged alcoholic energy drinks being banned in 2011 by the FDA, due to numerous college-student deaths and studies that show they break down inhibitions dramatically, the ingredients to make your own are readily available and commonly used. Even energy drinks that don’t contain alcohol are beginning to be linked—in studies and in patterns noted by police forces—to risky and anti-social behavior. A handful of studies are cited on the LiveStrong page about Caffeine & Psychosis, noting that these studies do demonstrate that caffeine can exacerbate certain mental illnesses.

We certainly don’t factor in caffeine when we talk about the ridiculous and verbally violent depths to which our political rhetoric has fallen. Although there seems to be an anecdotal consensus that something has changed in the tone of our national and local politics, the evidence is frequently cited that politics has always contained its share of abuse and conflict. Certainly, as this slide show indicates, politicians have been drinking coffee regularly for quite some time. There is, however, one blog, started in 2011 and partly covering the current presidential campaign, that has been perhaps appropriately titled Caffeinated Politics.

Something else has also shifted: while awareness of caffeine’s two-sided impact, both bad and good, has become more widely understood, it has attracted its own fanatics on both sides of the issue. We have anti-caffeine crusaders and we have pro-caffeine defenders reminiscent of the temperance reformers vs. the anti-prohibitionists in the early twentieth century and creating something like the current hostile divide between Republicans and Democrats.

Let me say very plainly that I’m not a prohibitionist in terms of alcohol or caffeine. I even believe that most drugs that are illegal today should be legalized or at least decriminalized and that our funding should go to treatment of addictions rather than punishments for them. (And I am well aware that decaf coffee is not completely caffeine-free, so I am even indulging in that drug myself in a small way, as well as the occasional drink.)

But I am very tired of being mistaken for a prohibition-like fanatic when I request decaf (or, for that matter, when I don’t spend my entire evening slurping down massive quantities of alcohol). Baristas, bar tenders, and partiers have a tendency to treat me as though I offend their sensibilities. What I offend, of course, is their dedication to their drug, a clear sign of addiction.

This reverse moral opprobrium is fascinating to me. We have gone so far beyond the mentality that drugs are bad that a person who doesn’t partake of them is somehow the one labeled negatively. Although the political parallels eventually break down, there’s still a similarity to the world of extremes.

Of course, what this has to do with is the kind of phenomenon my husband fondly refers to as tribalism. We live in a time when we can’t be sure who we’re with and to what extent they are like us. Even the trivial bond becomes all important. Do you share my love of caffeinated coffee or might you betray me? It’s laughable, really, but it happens all the time.

Bruce has never been a coffee fan. He never drinks it either at home or away. When he walks into a coffee shop, he orders tea and never has to utter the dirty “decaf” word. He is also one of the calmest, most considered, most fair-minded men I know. I won’t give up my beloved decaf French roast in the privacy of my own home, but I am thinking I will adopt Bruce’s habit in the coffee shop world. As a tea-drinker, even an herbal tea-drinker, I may not be a compatriot, but I’m less likely to seem like some caffeine addict’s enemy and find myself secretly drugged.

Christian Marclay’s The Clock

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In my last post, I mentioned that some things change, but that sometimes and in some ways they don’t change enough. This made me think about, among other things, the nature of time and progress. I believe that one reason why humans have such a desire for progress (as exhibited, for instance, in the exaggerated claims that some people make about cures and longevity and silver bullets of all kinds) is that we hope that our time spent passing through life will make a difference.

We all live, we all die, and we desire some meaning in the pattern, some difference from the ordinary in our own passage.

I can’t wait to see Christian Marclay’s film The Clock. Am I wishing away my time? I don’t know, but I do know that even just reading about this film has made me more conscious about saying that “I can’t wait” for something.

The Clock is a 24-hour pastiche of clips from movies (and a few TV shows), synchronized to an actual 24-hour time period and shown according to the clock. If the show time is 4:00 p.m., the movie starts at 4:00 p.m. It reminds its viewers of the time they are spending watching a film.

It is tied to so many of the themes I’m interested in:

* the nature of pastiche and re-use and when that’s a good thing instead of plagiarism
* the conventions of art and the subversion of those conventions
* the nature of time-wasting, and how often we waste our time with falsity (Alain de Botton comments here.)
* the fluctuation of emotions and how different moods rely on each other for existence
* the meaning of originality (This New Yorker article discusses Marclay’s method of using interns to find relevant film clips, but the responsibility he took for editing the 24-hour film out of those clips.)

So far, The Clock has only been shown in a few art galleries and museums. It has not come to Orlando. But one thing that fascinates me is the idea that the film could play continuously in a movie theater and that one might drop in every now and then to spend an hour or two or four or six, as the New York Times reports has happened at New York’s Paula Cooper Gallery. I know my own physiology would not allow me to watch it for 24 hours straight, and so I think about how I might experience it. One person online even suggested that it would be great to have it streaming into one’s mobile device as a perpetual clock.

Oops. I’m late. I meant to post precisely at 12:04 to coordinate with the excerpt above. But time is a formidable mistress to please. I even like thinking about what it means that my timing is so often imprecise. The Clock has me floating more aware in the medium of time. And I haven’t even seen it yet. I look forward.

Strange Fruit: Trayvon Martin

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Billie Holiday’s anti-lynching song “Strange Fruit” seems eerily appropriate these days.

If you think we don’t need to worry about lynching anymore, or if you need to bring tears to your cold, dry eyes, just contemplate Trayvon Martin for a second. I have tried in the past days to think of something, anything intelligent to say in the face of this recent episode in the history of racial injustice. But I have been unable to get my head around it.

For one thing, I just keep trying to walk in the shoes of a teenager going to the corner store for a soda and candy only to confront an armed man who stalks and then shoots you dead. I think of myself and the many walks I take around my neighborhood, and I imagine a man swooping down on me, assuming my criminality based on nothing, and then that man attacking me. It boggles my mind. Sanford is just on the other side of the Spring Hammock Preserve from the town where I live.

However, this would never likely happen to me: I am a woman, and I am white. The part of this scenario that I can’t even possibly imagine is what it is like to be a young black man and to carry the fear and mistrust that long years of racism have draped over my life. As Ben Jealous, President of the NAACP, notes (on one of the videos at MSNBC linked below), we are 150 years past the end of slavery, but African American males are still routinely discriminated against, treated as criminals, and disregarded as victims of violence. Here is yet another incidence, and a particularly horrible one.

If there is one thing I have learned from my occasional forays into watching The First 48, it’s that people are killed for really stupid reasons—a moment of drunken pique, fifty bucks (or less), or in a macho stand-off. Many of the people who kill don’t really mean to. Many kill because they are afraid. A lot of them cry and regret it afterward. But the police still send them to jail.

Here in Florida, however, we have a really, really, really bad law. It was passed in 2005, and it’s commonly referred to as the “Stand Your Ground” law, explained here by the Orlando Sentinel. It allows people to shoot others on the street, in public, outside their homes if they “reasonably” feel threatened in any way. Because “feeling threatened” does not mean actually being threatened, and because what is “reasonable” is open to interpretation, this law is a license for anyone to commit murder and go unpunished simply by saying they felt threatened.

Mind you, self-defense has always been a claim that shooters could make, even long before the Stand Your Ground law was in effect. However, most of the time, shooters were responsible for trying to escape a conflict first. There had to be some actual, tangible, inescapable, visible physical threat, or at least the defensive shooting had to happen in a person’s home. Not anymore in Florida or in Alabama, Arizona, Georgia, Idaho, Indiana, Illinois, Kansas, Kentucky, Louisiana, Michigan, Mississippi, Montana, New Hampshire, North Carolina, North Dakota, Oklahoma, Pennsylvania, Rhode Island, South Carolina, South Dakota, Tennessee, Texas, Utah, Washington, or West Virginia. Such legislation is also pending in Alaska, Iowa, Minnesota, and New York, as MSNBC reports.

Perhaps this law was not intended as a license to kill, but the Orlando Sentinel article reports that in just the first five months after the law was passed, here in Central Florida alone there were six men killed and four wounded in this way, only one of whom was armed. Funny that the threatened ones were the ones who were armed. It also notes that in case after case, these shooters have not been prosecuted.

Supporters of the law claim that it is being misused and was never intended to give free passes to those who kill without sufficient cause. But it’s hard to prove that someone wasn’t afraid. Prosecutors may not pursue these cases because they don’t feel they can win them. In this case, however, the chances ought to be better than average. The killer, George Zimmerman, was on the phone with police dispatchers who told him to cease following Trayvon Martin. Zimmerman disobeyed the dispatcher and made a seemingly racist comment about how “these assholes” get away with their crimes. Trayvon was on his own cell phone with his girlfriend when Zimmerman was stalking him, and he is the one who expressed fear. It is clear in this case who was the aggressor, and it was Zimmerman.

Yet, nearly a month has gone by and Zimmerman is still a free man and still retains possession of his gun. He is a man with a criminal history of domestic violence and battery, a failure as a wanna-be cop, and someone who frequently got in altercations with others. He was obsessed wth calling the police. Trayvon Martin, whom Zimmerman accused of being “up to no good,” was a boy who was an A/B student who loved sports and math. His life was over just like that because some moron with a gun was roaming the streets looking for trouble and targeted him because he was black.

Things change, yes, they do, but sometimes and in some ways they don’t change enough.

George Zimmerman should be arrested and prosecuted (whether convicted, I don’t know), the Sanford Police Department procedures should be reviewed, and this law should be changed. Even that is not enough, and we all have to keep working to change the myriad ways in which our world is damaged by the long history of racism.

There is nothing really new I can say in regard to all of this. There are others closer to the situation and wiser than I who have taken up the banner. All I can do—and must do—is add my little voice to the chorus of outrage and grief.