How Toxic Is Masculinity for Men?

March 28, 2021 By David Griesing Leave a Comment

Social isolation has reduced the space between us and where we fall short, providing some particularly uncomfortable close-ups. That includes the part of masculinity that’s depressing and harmful to men before it’s toxic to anybody else.

Elderbrook is the stage name of the English musician, songwriter, producer and singer behind a remarkable 4-minute music video that has, over the past year, invited millions of us to consider the emotional isolation of men who show up for a group therapy session because they know they have a problem (but not what to do about it) until somebody in the group finds the courage to break their isolation.

Elderbrook wrote the mesmerizing music and vocalizes the lyrics, which are about the absence of companionship when something bad is happening to you, that is, when someone who’s not there when you need them might have helped “in keeping me sober.” For the flow and rhythm of the interactions between the ensemble of characters, Elderbrook’s voice is accompanied by an electronic music collective called Rudimental, which is a big deal in Britain but mostly under the radar here.

The gifted director who visualized the narrative is Luke Davies, the choreography (that fits this assortment of clueless blokes to a tee) is by Jacob Holme, and the lead actor is Michael Socha, who is pictured above and plays his part throughout with a non-comprehending beauty. All of these elements come together in a mix of throb, gut-punch and whimsy that speak with terrific economy to how utterly alone men can be and what needs to happen before we do something about it.

I found it jaw-dropping.

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Here’s how the video opens:

You’re about to enter some kind of group dynamic where you’re expected to contribute—a meeting, a book group, a seminar room with limited students—and a big part of you “would just rather not today.”

They’ll want me to open up, show who I am, know what I’m talking about, have something to say, share.

Call it performance anxiety, because all things considered, on most days I’d rather not.

And because it’s a group therapy room for just men, it’s even harder.

You come to deal with whatever’s been going on with drugs, alcohol, depression or just being messed-up, and it can get pretty personal.

I don’t want to look at the stain in my drawers let alone his drawers!

Maybe they’ll want me to make some gesture at taking care of one of my fellow losers. Or maybe, one of them will want to start doing that [shi~ver] to me.

They always said, “you’re not good with emotions,” that you keep what’s hurting you at bay or push it down.

Yeah, it is pretty thin ice. I might fall through and keep falling, so I hold on to the brittle however angry or irritable I get when it’s tested, or beat myself up with only a beer for sympathy, so I suppose they’re right.

What good is anybody in here for that?

And besides, they’ll be holding a pretty sad safety net.

So the first thing I’ve got to do is get it up to walk in the room with the rest of ’em instead of bolting for the stairs.

Today, it’s a long hesitation but I decide to step in anyway, and suddenly I find myself in a silence of furtive eyes, waiting for the so-called therapy to start and the first shoes to drop.

The boss starts canvassing for volunteers. “Who wants to go first? Do you Kevin? Michael?”

Then I hear some background music and, against all odds, it’s my feet that want to start talking.

I stand up like the prototype man, like Popeye—making arm muscles with both hands next to my shoulders to show how strong I either am or not, while shuffling a bit tentatively.

And then I’m off.

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Here’s your link to the “Something About You” music video. Watch it now if you can. Then think about it for a minute or two and maybe watch it again.

I can’t get over it, and maybe you’ll feel the same—particularly that part when two men make cautious eye contact and start to approach one another, and maybe you’re feeling some of the anxiety our culture has taught us that something “forbidden” or at least “not quite right” is about to happen.

Call it Taboo. Call it an acknowledgement of vulnerability. Call it one of many insights in a startling stream of them.

After he wrote and recorded “Something About You,” Elderbrook sent it out to film directors to get bids on content for the video. The request mentioned the summery nature of the track, but Luke Davies (who went on to win the bid) also heard a melancholy sadness, and “after listening to the song for an hour and a half” came up with the inspiration for a men’s self-help group (as he recounted in an interview after the music video went viral). Never really imagining that Elberbrook and his team would go for any of it, Davies had always wanted to make a short film that included line dancing “as a kind of metaphor for something else,” so he built dancing into his bid as well. And then there was this final association:

I always think of cowboys and for me, cowboys are an archetypal symbol for men. I think of Clint Eastwood and all these Hollywood archetypal superheroes before there were superheroes.

True creativity is always a leap into the dark, and Elderbrook ended up loving where Davies wanted to take his song.

Interestingly, after the performers were hired and the “cowboy” rehearsals had begun, Davies dropped on the actors that there would not only be line dancing but also “slow dancing,” and, for all the obvious reasons, he was worried about their reactions. This is how he describes what happened next, and (given the theme) the reality in that room was pretty magical in its own right.

The whole day, without a doubt, was one of the most satisfying and enjoyable shoots of my life. I gotta admit, all the dancing was so much fun to do, especially the slow dancing on rehearsal day, because the actors had no idea it was going to be a part of the music video.
They knew there was going to be line dancing but I hadn’t told them they were going to be slow dancing. And these guys had only met each other a couple hours ago. I was like ‘right, ok so everyone stand in the middle of the room, here are your partners, now I just want you to sort of hug each other’. They hugged each other for about a minute. And once we had done that and got the awkwardness out of the way, we just started slow dancing for a bit.
And what was weird is that I thought that people might be funky or not take it seriously and be embarrassed but straight away, people were just so emotional leaning into each other and it was quite romantic and funny seeing a bunch of blokes slow dancing.

You can see how well it turned out, but in some ways the story behind this little film was just beginning. The choreographers posted a how-to-do-the-line-dance instructional video on You Tube shortly after “Someone Like You” began to attract attention, and it beautifully reinforced the overall simplicity of the message: This isn’t so hard to do. And then, all of a sudden, there were young men dancing to it in a “Together is Stronger” challenge on TikTok.

Because men who let their guards down together really do become stronger.

Negative emotions eat away at you when they don’t get out, and men often have a harder time than women getting them out. No one denies it. It’s society’s, your parent’s, your own advice to “just suck it up,” to put your negative feelings behind you or bury them deep inside instead of working (even dancing) your way through them.

For example, depression is a self-aggression of trapped emotions that tends to reinforce its isolation at every turn—with booze, drugs and even deeper withdrawals. Ultimately, the answer is putting the pain into words. (If you’re interested in the deep scholarship behind this, I’d recommend Dr. Judith Herman’s landmark Trauma and Recovery.) Unfortunately, there haven’t been many translators–between the medical community and the rest of us–who have talked about men’s particularly constricted side of it, at least in vivid voices that make both the problem and its possible solutions come alive.

Davies, the director, was aware of all that because he saw the problem in men from his own family and suspected that it had to exist everywhere.

There is basically a group of people that needs our help and support [but isn’t getting it]. The bigger idea that we’re exploring is masculinity and within that, the unrealistic standards I think society sets for men. You only need to look at mental illness, depression and suicide numbers among young men to see how much of an issue it is and I think part of that has to do with the fact that men find it difficult on the whole to talk feelings.
Some people have seen [the video] as like an attack on toxic masculinity, which for me it’s never been about. I know toxic masculinity exists and I do think it needs to be discouraged but at the same time, I think people who are most guilty of it are also kind of the victims of this idea of not being able to talk about emotions and being vulnerable.

In other words, men can be as toxic to themselves as they can be to others, and maybe that’s the root of the problem.

Elderbrook and Davies have told at least part of this story about men and their feelings brilliantly, economically and interactively. They’ve shone a light. And who would have thought that they’d do so by inviting us to slow dance.

This post was adapted from my March 21, 2021 newsletter. Newsletters are delivered to subscribers’ in-boxes every Sunday morning and occasionally I post the content from one of them here. You can subscribe too by leaving your email address in the column to the right.

Embodied Knowledge That’s Grounded in the Places Where We Live & Work

February 22, 2021 By David Griesing Leave a Comment

“Embodied knowledge” is a kind of understanding where the body knows what is happening, and sometimes even how to react to it, without really thinking about it. There is no need to verbalize or connect a string of thoughts. You just know or “feel it in your bones.” It happens via the neurotransmitters in our brains, as depicted in the striking image above by Arran Lewis.

Here are some examples of embodied knowledge:

– I’ve already learned how to distribute my weight on the seat of a bike, put my feet on the pedals, lean forward, so I no longer have to think about how to do it, I just know how get on my bike and ride.

– I know that when I get a certain kind of headache, a high-pressure weather front is moving in and I need a pain reliever. My head is like a barometer “automatically” telling me what to do.

– A farmer nearby might know from the way his chickens are acting or his kids are behaving that the run-off from a nearby plant has been getting into their water, whatever the township or elected officials are saying about it.

It’s the kind of knowledge that internalizes complicated experiences without the need for an elaborate thought process.

This last example of embodied knowledge—where a deep understanding of the land and the people and fauna that live there differ from what the authorities are telling you about it—has been Kate Brown’s preoccupation for much of the past twenty years.

Brown is a professor at MIT, interested in “where history, science, technology and bio-politics converge to create large-scale disasters and modernist wastelands.” She is a storyteller who has put herself into her stories so she can interview and experience the lives of people with “embodied knowledge” in places like Chernobyl and the Nevada dessert after terrible nuclear accidents. From their first person accounts and her reactions to them, she identifies discrepancies from the expert “investigations,” challenges the official narrative once politicians get involved, and shows how the embodied knowledge of those affected by disasters resonates beyond the borders that we usually place around them.

This week, I heard Brown speak about her work as part of a interview series sponsored by Duke University. That continuing series explores ethical responses to The Anthropocene, or the time in Earth’s evolution where human forces have matched (or overtaken) natural forces in determining the fate of the planet. The Series question to Kate Brown and others has been: What can we, what should we be doing about it?

Brown’s most straightforward answer would be: listen to the people with embodied knowledge. The people who are “closest to the ground of disaster” can tell us much that we need to know about how to deepen our own sense of place in order to survive in a world that has already entered a kind of death spiral. Their world of disaster is increasingly our world too. The ways that embodied knowledge have been gained in Earth’s disaster zones can become a kind of template in our own quests to survive in environments that have been degrading more rapidly than most of us would like to admit.

Kate Brown’s books have won a cascade of awards for history writing and non-fiction. They include: A Biography of No Place: From Ethnic Borderland to Soviet Heartland (2004); Plutopia: Nuclear Families in Atomic Cities and the Great Soviet and American Plutonium Disasters (2013); Dispatches from Dystopia: Histories of Places Not Yet Forgotten (2015); and her acclaimed Manual for Survival: A Chernobyl Guide to the Future (2019).

I found three things about Kate Brown’s life and research to be particularly noteworthy. First, why has she focused her work on the embodied knowledge of people in disaster zones? (My real question: how do people find their work priorities?) Secondly, as I’ve been thinking about deepening my own “sense of place,” I was fascinated by the role that specific environments and peoples’ deep-seated knowledge of their places play in Brown’s history-writing and storytelling. And lastly, because Brown has traveled to and reported from Earth’s calamitous edges—she calls herself “a professional disaster tourist”—I wondered some more about the message that she’s been carrying back for the rest of us.

What can or should we be doing in order to survive?

Why any of us gravitates towards the work we end up doing may itself be explained by a kind of “embodied knowledge.”

For Kate Brown, I wondered what it was in her experience that made her seek out people who were burdened by the nuclear catastrophe at Chernobyl or the plutonium incidents in Nevada where (according to her) the fallout of “radioactive iodine from atmospheric detonations of nuclear bombs dwarfed Chernobyl emissions three times over”? Clearly, it was not the origin story of someone who would automatically believe that Soviet propaganda is more misleading than the American variety.

Brown’s formative years were spent in a small Midwestern town that was gutted after its economy collapsed. She literally grew up among its ruins. As Brown recounts:

The year I was born, 1965, the Elgin watch factory [in Elgin, Illinois] shuttered, and they blew up the watch tower. It was a company town, and that was the main business. I grew up watching the supporting businesses close, and then regular clothing stores and grocery stores went bankrupt.
It was nothing near what I describe in wartime Ukraine, or Chernobyl, or one of [the] plutonium plants, but I finally realized I was so interested in modernist wastelands because of my own background.

Before she was born, Brown’s mother had already moved four times because of “deindustrialized landscapes,” and her parents “moved to Elgin thinking it was healthy, small-town America. So how many times do they have to jump?…What if you care about your family and [your] community” and didn’t want to abandon them? So she gravitated towards groups of people who stuck it out in the much the same way that her family did.

The drive behind Brown’s work made me think about naturalist and writer Barry Lopez, who has also chronicled our impending environmental disaster. Only in 2013, towards the end of his long career, was he able to describe how he’d been repeatedly victimized as a child in a Harpers magazine article. He told us that the “sliver of sky” in its title was what he was reaching for in his own work from “the edges of our throttled Earth,” an unwaivering attempt “to find a way to turn the darkness [he’d experienced himself] inside out.”

In her stories about other places that have been grievously injured, I was also reminded of Arlie Hochschild’s Strangers in Their Own Land. Not only do the Americans who live there deserve our understanding during this politically divisive time, but Hochschild’s approach as a sociologist to those who live in the most damaged parts of Louisiana, is startlingly similar to Lopez’s as a naturalist and Brown’s as an historian. Each of them put themselves in the stories they are telling, frankly acknowledging their personal perspectives as interviewers and interpreters, while (in the process) giving their audiences narratives that are intimate and involving precisely because of the personal roles they have chosen to play in them.

Brown, Lopez and Hochschild have been continuing to write their own stories as they invite the rest of us into them.

Many of you know that I’ve been thinking a great deal about “sense of place” recently. (Last week, I gave my reactions to the movie “The Dig” and its meditations on what any of us might want to preserve in the face of disaster, like these Englishmen and women were doing before the bombing of Britain in World War II. In mid-December, I ruminated about how the places where we live and work become more meaningful as we learn how to capture and retain their most vivid memories.)

Something about “sense of place” for Brown can be understood from the images in her book titles: No Place, Borderland, Dystopia. The places she’s explored have been the toxic waste dumps of industrial civilization. The area around Chernobyl is called Polesia, swamplands populated by a mix of Poles, Germans, Jews and Ukrainians that was either forgotten or dismissed by the urban centers of Kiev and Moscow, with few outsiders expressing any interest in what its people had to say for themselves. Brown did listen, recognizing their “embodied knowledge” when they described what was happening to them, introduced her to their “radiant children” (or those who’d been stunted by radiation), and told her how they continued to survive in a contaminated landscape that the “outside world” wanted everyone to believe had fully recovered.

In one poignantly conflicted moment, Brown describes the tremendous generosity of a local family as they offered to share their homegrown feast with her and her reluctance to eat it and appear ungracious because she knew how contaminated by radiation the region’s entire food chain had become. With images like this, Brown argues that “what it means to be human” in places like this is different than anything we have ever seen before, and that as the climate and Earth begin to change in equally profound ways, what it means for the rest of us to be human is already changing too.

(For example, while Brown doesn’t recount them, think about how many weeks earlier the Spring will be coming this year than it did only a few years ago. Think about how much less snow there is on the ground or ice on the ponds in Northern states than we remember as kids during this time of year. Think about birds and animals you no longer see in your backyards. Think about how many more 100+ degree days there will be in Arizona this summer than there were only 10 or 15 years ago, or how many more deadly wildfires in California.)

How we experience the degrading nature of the “places” where we live and work profoundly affects us in ways that have much in common with the residents of Brown’s Polesia. But unlike many of us, Brown’s Polesians had gained an embodied kind of knowledge about what they’ve been experiencing. They’ve had to in order to survive. Farm animals became their Geiger counters (as in, “the cows have been acting funny”). Brown is astonished by how women at a local textile plant have learned how to attribute various aches and pains that they experience to particular isotopes lodged in specific organs of their bodies.

We will be gaining that kind of experienced knowledge too—knowledge that’s tied to the ground of our particular “places” as global warming affects them. We’ll need to deepen our sense of place in an embodied way too.

*_{Babushkas who are living near Chernobyl}*

So what does Brown recommend, what else does she think we should be taking away from (and perhaps applying) after her deep, long look into the hinterlands of disaster?

I believe she’d say that it’s the practical guidance we can take from people who have learned how to cope in profoundly compromised environments. It’s more of their kind of “embodied knowledge”–and maybe less of what the experts and politicians have to say about what’s happening around us– that needs to be our guide.

In the way she has approached her history-writing, Brown also offers a counterweight to the obliviating impact of “contested knowledge.” About the farmers and factory workers around Chernobyl she notes:

These people got cancer, these kids have cancer, but we don’t know for sure what caused it.’ I saw how those statements of scientific uncertainty drilled down, undermining the claims of people whose families were riddled with illnesses. Rather than report two sides of a controversy (there are always far more than two sides), I wanted to leave the reader with an informed judgment. As I write in the first person, it’s clear that this is my studied opinion.

Brown’s role in determining the credibility of those she interviews and telling us why she believes them, effectively validates the “embodied knowledge” gained by these victims instead of leaving them in a further hinterland of sorts—one that’s in the shadows beyond credibility—because scientists or government officials lack the time, the money or the commitment “to connect and prove” each toxic cause they claim to each damaging effect. In other words, experts and politicians don’t need to confirm what your experience at surviving tells you to rely upon; they don’t necessarily “know any better” than the folks who are aready doing the hard work of surviving on the ground.

An essay comparing various Chernobyl accounts to HBOs 2019 dramatization also discussed how Brown’s “putting herself in the story” allows her to involve readers and listeners in what she’s saying by provoking us to formulate our own perspectives on the events she describes. She tells us her opinion about what farm and factory workers are claiming as well as why she believes them by (for example) referring to records she’s uncovered, and by doing so, invites us to have our own opinions about their testimony.

Crucially, Brown’s interjections of first-person narration are not merely ruminative or speculative. Rather, they are constructed to prompt the critical capacities of a reader who is invited to think with the author through a literal and metaphoric journey that begins with and eventually goes beyond the Chernobyl Exclusion Zone.

By choosing this almost interactive approach, Brown’s storytelling method not only “prompts” our critical capacities involving Chernobyl, it also invites us to bring the same faculties to places far closer to home (like the Nevada contamination sites that are far less known but even more toxic) or to the negative impacts of impending climate disaster that we’re experiencing in our own backyards. We can become more like actors in (and less like the passive victims of) the place-driven stories that we’re in.

Barry Lopez–who also put himself in his stories–seemed less hopeful than Kate Brown that all of us can be mobilized in time to confront the unfolding climate crisis. Writing about his final book called Horizon, I described the smaller group of actors that he hoped to enlist, but it was never in doubt that he also believed (along with Brown) in the power of hard-won, localized wisdom to help us through the difficult days ahead.

Lopez seems less certain that he can reach the tourists in their lounge chairs around the pool and more reliant on networks of wisdom that still include his ‘family, friends, mentors and professional colleagues’ but now depends at least as much on the wisdom of traditional cultures that have found ways to survive in the face of war, environmental destruction and natural disaster. Unlike citizens of the developed world who act like children looking for heroes to save them, for thousands of years adults who know how to make decisions to care for everyone and ensure that no one gets left behind have guided [what he calls] ‘heroic communities’ of indigenous people across the world. Today, Lopez tries to counter his doubts by imagining networks comprised of all the different communities that depend on adults with the knowledge to survive so that we can claim our uncertain future together.

In the hinterlands of our civilization—where we’ve dumped our refuse and conducted the industrial experiments that help us support our consumer-driven economies and comfortable lifestyles—there are people who have learned and are continuing to learn how to survive in places that many of us would rather forget. As a contrary voice, Brown says loudly and clearly (along with Lopez and Hochschild): Come with us, use your imaginations to become involved in these frontline stories, and perhaps you can also figure out what you need “to know now” and “do now” in order to survive.

This post was adapted from my February 14, 2021 newsletter. Newsletters are delivered to subscribers’ in-boxes every Sunday morning and occasionally I post the content from one of them here. You can subscribe too by leaving your email address in the column to the right.

Digging for a Sense of Place

December 6, 2020 By David Griesing Leave a Comment

I’m reminded that we know very little about the land we live and work on.

Too often, we have no “sense of place” beyond our familiarity with the surface improvements that make our houses or workplaces more comfortable and attractive, efficient and accessible.

We rarely know—or try to discover—stories about “our” land’s prior visitors, inhabitants and laborers, or how it looks different today than it did before our childhoods or the settlers came or the glaciers rolled over it.

It’s not our fault if it’s never really occurred to us.

But I was reminded this week that I feel more grounded or connected when it does occur to me.

Among other things, little knowledge or even curiosity about the land we live and work on may explain some of the indifference we feel (and that I sometimes feel) towards climate change and global warming. How abstract it is and why we don’t relate to it more.

Because our plots of land are relative strangers to us, we don’t embrace them with the same protective bonds that draw us, to say, a child under threat. Instead, they are sometimes little more than addresses, places to arrive at or depart from but not necessarily learn more about even while we’re spending most of our time there.

There are other explanations for this disconnection, of course. Most of us no longer work our land for sustenance and fewer of us even “keep it up,” leaving that job to yard crews or a neighborhood kid with a lawnmower. As a result, we know less and maybe care less about where our land has been and might be headed, what it needs (beyond lawn food and holiday lights) and what secrets it might hold.

I started learning about where I live today by working the grounds after moving in. I’d come to love “groundwork” because I’d done so much of it “around the house” as a kid. We had a 3/4 acre size yard where I grew up, and by around 8 or 9 my job became taking care of the grass, the snow and leaf removal, and the landscaping, such as it was. I was always digging around, moving something from here to there, making the place look like someone cared about it. I learned about this place, my home, by getting my hands into it and sometimes around it on a regular basis.

My childhood yard had a big slice of the meadow that Meadow Circle Road in Branford was named after. That was one thing it had been before my father built a house on it, with help from lanky old Mr. Bartholomew who still lived in a far greater house a stone’s throw away. There’d been Native Americans there too, leaving pathways through the trees that we still walked on, along with the occasional arrowhead. I must have brought this kind of place-memory and curiosity about its long cast of characters to the new plot of land we found ourselves on after coming to Philadelphia.

It barely had a yard when we moved in and layer on layer to dig through before finding any more of one. There were rows of boxwood that had spilled outward into every space we had out back that hadn’t already been colonized by similarly neglected grapevines. There were tufts of saplings on the side that no one had plucked out after their seeds had fallen from the yard’s tulip, chestnut, ginko, cherry and copper beech trees.

I started appreciating my new yard’s back-story (as opposed to the sweaty hours it kept demanding) when I learned from its last owner how the house gardener used to live in the enclosed porch. As if for the first time, I saw how human and natural forces had conspired to create the complexity of overgrowth that confronted me every time I stepped outside.

Breaking the ground to remove or plant something provided deeper information. For example, near the rambling magnolia that was lost to a winter storm a couple of years ago, I found some pottery shards that looked Colonial-era, at least to me. A historical marker a few streets away might have explained them when it noted: “this was the site of the British encampment before the Battle of Germantown in the late summer and early fall of 1777.” Or maybe I’d just found some broken crockery in a farmhouse dump from when my yard had extended beyond some previous dwelling into fields of wheat or root vegetables long before regular trash days had ever been imagined. This week I remembered that I should still be wondering as well as poking around for more clues.

Is there more from that dump or encampment out there? Since none of us are here for very long, what will I leave behind for the next caretaker? What should I want him or her to find?

Every piece of land doesn’t hold surprises like these pottery shards of course, but as Robert MacFarlane recently observed while discussing his new book (called Ghostways), “There are rarely innocent landscapes,” by which he meant, I think, ones untrammeled by complicated pasts that await our discovery. He reminded me of old life-lines like these fragments of pottery, about the likelihood of additional ones that extend through the ground and towards the surface, and how place memories such as these might provide a deeper kind of education (and maybe a more necessary one) than I can find anywhere else.

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Thinking about the land I’m on like this brought me back to those final scenes in the movie Avatar, where James Cameron conjured (in sight and song) swaying braids of native people under a sacred tree whose roots gave them life and returned them to earth when it was time.

Until the middle of last year, Avatar held the record as the highest grossing movie ever, but it was likely more successful at entertaining us than at suggesting a richer way of seeing how humans are bound up with the land.

This week, a similarly appealing but out-of- the-mainstream way of solidifying this relationship was captured in a short video posted on Aeon.com. It’s about how the native Zuni people of New Mexico have recently been involved in “a counter-mapping project” with the aim of capturing their experience of the land in ways that two-dimensional American maps (with North on the top, South on the bottom and a mileage calculator in the corner) or Google Map’s aerial views never do.

The Zuni mapping project illustrates the difference between knowing where something is and understanding what it means to be there.

A Zuni map like this one tries to record a people’s visual “knowledge of place.” It doesn’t “eclipse” native language and ways of seeing but tries to capture “vignettes of experience” viewers will recognize, not only in the rivers, gorges, plains and rocks that they see around them but also in what they’ve been singing and telling stories about since they were children.

Maps like these are one more way to teach new generations and remind older ones about their roots and dreams, where they’ve been and hope to return, what is significant to them and what is not. Above all, they are a way of navigating through life and work, with the land and their connections to it as perhaps their most important points of reference.

If you’re interested in more information about the Zuni mapping project and in watching a slide-show that includes several more maps by native artists, here’s a link that will take you to it. And because the Zuni are not unique among native peoples, you can also read and download a discussion here about maps and map-making by Australia’s aboriginal people.

They too were reminding me that this is as good a time as any to understand where you are, dig into what it means to be there, and deepen your sense of place.

The image up top is of several panels from David Hockney’s 2007 painting “The Bigger Trees Near Warter.”

This post was adapted from my November 29, 2020 newsletter. Newsletters are delivered to subscribers’ in-boxes every Sunday morning. You can subscribe by leaving your email address in the column to the right.

The Amish Test & Tame New Technologies Before Adopting Them: We Can Learn How to Safeguard What’s Important to Us Too

October 13, 2020 By David Griesing Leave a Comment

Given the speed of innovation and the loftiness of its promises to improve our comfort or convenience, we often embrace a new technology long before we experience its most worrisome consequences. As consumers, we are pushed to adopt new tech (or tech-driven services) by advertising that “understands” our susceptibilities, by whatever the Joneses are doing next door, and by the speculation “that somehow it will make our lives better.” The sticker shock doesn’t come until we realize that our natural defenses have been overwhelmed or we’ve been herded by marketers like so many sheep.

By tech devices and services, I’m thinking about our personal embrace of everything from smart phones to camera-ready doorbells, from Google’s search engine to Amazon’s Prime memberships, from car-hailing services like Uber to social networks like Facebook. Only after we’ve built our lives around these marvels do we start recognizing their downsides or struggle with the real costs that got buried in their promises and fine print.

As consumers, we feel entitled to make decisions about tech adoption on our own, not wishing to be told by anybody that “we can buy this but can’t buy that,” let alone by authorities in our communities who are supposedly keeping “what’s good for us” in mind. Not only do we reject a gatekeeper between us and our “Buy” buttons, there is also no Consumer Reports that assesses the potential harms of these technologies to our autonomy as decision-makers, our privacy as individuals, or our democratic way of life — no resource that warns us “to hold off” until we can weigh the long-term risks against the short-term rewards. As a result, we defend our unfettered freedom until we start discovering just how terrible our freedom can be.

If there were consumer gatekeepers or even reliable guidebooks, they could evaluate the suitability of new technologies not just for individuals but also for groups of consumers. Before community adoption, they’d consider whether a new innovation serves particular priorities in the community, asking questions like:

– Will smartphones make us more or less distracted?

– Will on-line video games like Fortnite strengthen or weaken our families?

– Does freedom from outside manipulation outweigh the value of, say, Facebook’s social network or Google’s search engine, since both sell others (from marketers to governments) personal information about our use of their platforms so that these outsiders can manipulate us further given what they are learning about us?

Gatekeepers that are worried about such things might even urge testing of new technologies before they’re marketed and sold so that: the initial hype doesn’t become the last word in buying decisions; the crowd-sourced wisdom of advance users can be publically gathered and assessed; and recommendations that consider the up- and down-sides become possible.

By welcoming testing data from across the community, this kind of gatekeeper authority would likely gain legitimacy from the strength of its feedback loop. Back-and-forth reactions would aim to discover “what is good (and not so good) for us” instead of merely relying upon tech company claims about convenience or cost-savings. Before endorsing a new device or tech-driven service, these testers would take the time to ensure that it serves the human purposes that are most important to the group while also recommending suitable safeguards (like age or use restrictions). Moderated time trials would be like previewing and rating new TV shows before their general release.

What I’m proposing is a community driven, rigorously interactive and “take as much time as needed” approach to new tech adoption that — to our free-market ears — might sound impossibly utopian. But it’s already happening in places like Pennsylvania, Ohio and Indiana, and has been for generations. Amish gatekeepers and community members continuously test and tame new technologies, making them conform to their view of what is good for them, with startling and even inspiring results.

Startled, then inspired were certainly my reactions to a story about the Amish that Kevin Kelly told Tim Ferriss in his podcast a few years back. It led me to a Kelly essay about Amish Hackers, a post from a different storyteller about an Amish community’s “experimentation” with genetic technologies to fight inherited diseases, and other dispatches from this rarely consulted edge of American life. (Kevin Kelly is one of the founding editors of Wired magazine and a firm believer that wandering beyond the familiar is the most effective education you can get.) I’d argue there are broader lessons to be taken from Kelly’s and other sojourners’ perspectives about how Amish communities have been grappling with new technologies, particularly when you start (as they do) with a sense of awe that skews less towards “what’s in it for me right now” and more towards pursuit of the greater good over time.

As Kelly followed his curiosity, he noticed that the Amish seem to choose all of their gadgets or tech-driven services “collectively as a group.” Because it’s a collaborative endeavor throughout, they have to start with “the criteria” that they’ll use in their selection process.

When a new technology comes along they say, ‘Will this strengthen our local community or send us out [of it]?’ The second thing that they’re looking at is what’s good for their families. The goal of the typical Amish man or woman is to have every single meal with their children until they leave home.

So they also ask: will a tech-driven innovation increase the quality of our family time together, or somehow lessen it?

Since owning your own car will take you away from your community, they frown on automobiles, favoring more localized forms of transit like the horse and buggy. Similarly, because electricity ties you to a public energy grid and makes the community dependent on outsiders, they limit its use, preferring fuel, wind or sun-powered energy controlled from their homes and workshops. At the same time, while Amish beliefs are founded on the principle that their community should remain “in the world, but not of it,” their inward focus has never dampened their curiosity about new technologies or the practical advantages they might gain by utilizing them.

Strengthening family ties dictates the pace and manner of their tech adoption too. While the Amish engage in a broad spectrum of industries, their work places tend to be close to home so that workers can spend meal times with their families. And there are additional benefits to this proximity. Because the Amish are effectively living and working in the same place, the technology they rely upon to forge farm equipment, make furniture or process their produce tends to be friendly to the land and the people living there. In other words, instead of exporting the environmental and social costs of their economic activities, their means of production are also sustainable for the Amish families that live nearby.

While these criteria seem to imply a kind of primitive simplicity, the reality couldn’t be more different. One wrinkle is the way the Amish distinguish between owning technology and merely using it. For example, those who need the internet at work or school might share that access instead so it’s available for an intended purpose (like operating a business or learning) but not for getting lost in distraction whenever, say, a laptop owner feels like it.

Their work-arounds for living and working off-the-grid are also ingenious. Sometimes instead of electricity, they’ll use gas- or propane-fueled appliances and equipment. The Amish also adapt a startling array of machines and other contraptions to use pneumatic or compressed-air power. Of the later, Kelly writes:

At first pneumatics were devised for Amish workshops [where compressed air systems powers nearly every machine], but it was seen as so useful that air-power migrated to Amish households. In fact there is an entire cottage industry in retrofitting tools and appliances to [so-called] Amish electricity. The retrofitters buy a heavy-duty blender, say, and yank out the electrical motor. They then substitute an air-powered motor of appropriate size, add pneumatic connectors, and bingo, your Amish mom now has a blender in her electrical-less kitchen. You can get a pneumatic sewing machine, and a pneumatic washer/dryer (with propane heat). In a display of pure steam-punk nerdiness, Amish hackers try to outdo each other in building pneumatic versions of electrified contraptions.

How some Amish communities began utilizing genetically modified seeds on their farms — after the customary period of trial and error — also illustrate how their priorities drive their decisions. Unlike the huge turbines used in commercial agriculture, their old, but highly effective (and debt-free) farm equipment could not harvest the pest-weakened cornstalks that GMOs were designed to fight. Amish farmers embraced this seed innovation because they could continue to use their harvesters in a cost-effective manner with little apparent downside. On the other hand, the Amish jury is still out on cellphones. But instead of banning them outright, they are still trying to figure out which uses are good for them and which are to be avoided. In his essay, Kelly celebrated their endless beta testing, both here and in many other areas:

This is how the Amish determine whether technology works for them. Rather than employ the precautionary principle, which says, unless you can prove there is no harm, don’t use new technology, the Amish rely on the enthusiasm of Amish early adopters to try stuff out until they prove harm.

When downsides become apparent, they find ways to minimize them (again, sharing phones instead of owning them) or to eliminate them altogether for community members (like young people) who are most prone to their harms. It’s a time-intensive process where an Amish bishop or gatekeeper can always step in to forbid them, but there is usually a dizzying array of experimentation before that happens.

These time trials may place the Amish as much as 50 years behind the rest of us in terms of tech adoption — “slow geeks” Kelly calls them — but he finds their manner of tech adoption “instructive” and so do I.

1) They are selective. They know how to say ‘no’ and are not afraid to refuse new things. They ban more than they adopt.
2) They evaluate new things by experience instead of by theory. They let the early adopters get their jollies by pioneering new stuff under watchful eyes.
3) They have criteria by which to select choices: technologies must enhance family and community and distance themselves from the outside world.
4) The choices are not individual, but communal. The community shapes and enforces technological direction.

As a result, the Amish are never going to wake up one day and discover that a generation of their teenagers has become addicted to video games; that smartphones have reduced everyone’s attention span to the next externally-generated prompt; or that surveillance capitalism has “suddenly” reduced their ability to make decisions for themselves as citizens, shoppers, parents or young people.

Given where most of us non-Amish find ourselves today, we’d likely be unwilling (at least at first) to step back from the edge of the technology curve for the sake of discovering what a new technology “is all about”—for worse as well as for better—before adapting our lives around it.

In Western cultures, individuals as consumers may have criteria for purchasing or adopting new technologies—like lower cost or greater convenience—but it seems almost impossible to believe that we’d ever be willing to bring others (beyond say a parent or life partner) into this highly personal decision-making process.

Indeed, our individualism as consumers seems so complete that it’s difficult to envision any community whose criteria we would willingly subject ourselves to for the common good. Or as Kelly puts it: we’d have to learn an entirely new skill, which is how “to relinquish” technologies and tech-driven services “as a group” until their efficacy, under the group’s standards, could be demonstrated.

So is it unlikely? “Yes.” But impossible? “No.” And what about desirable? I would argue that learning how to take-the-best-and-leave-the-rest when it comes to adopting new technologies is a consumer-wide competence that’s long overdue.

The Amish are clear that strengthening community and family are the primary goods for them. Like us, they’re drawn to “more convenient” and “less costly” too, but only if these lesser priorities can be made to serve their most important ones. At the same time, they’ll work long and hard to find accommodations for the sake of convenience or low cost by crowd-sourcing their experiences and considering all of the necessary angles before deciding how to proceed. They’re also willing to be one step or even several behind the technology curve. And when they can’t get over the hurdle of likely or actual harms with a product or service, they’ll put it behind them and move on without it.

At this point, it bears mentioning that Amish families and communities are not exemplary in terms of “goodness,” and they don’t claim to be. Indeed, their faith tends to make them more aware of their spiritual vulnerabilities than lesser believers, so they’ll readily acknowledge their sinfulness and struggles with temptation. On the other hand, their awareness of sin also distinguishes them from most of the rest of us. Compared to the Amish, we are relatively thoughtless about what is more and less “good for us,” especially in the long run.

That means our next step would be a big one. The unfettered freedom that we “enjoy” around what we buy and end up adopting makes it difficult for us to band together with others and agree to be subject to any group’s veto power. Our ad-based, consumer-driven economies have hooked us on instant gratification to the point that most of us would be unwilling (at least initially) to wait until the other beta testers in our group have finished their work and a consensus for the greater good could be reached.

On the other hand, given the deluge of new consumer technologies that keeps washing over us and the troubling consequences that come with many of them—like the community weakening propensities of “smart” doorbells and the privacy destroying nature of “smart” home assistants—we might be better off if we joined with others to learn more about what’s involved before embracing “the next shiny new thing” and discovering the downsides later.

We could learn the restraint of slowing down, the power of beta-testing new technologies, and the connectedness of considering what we discover with our fellow experimenters before jumping head-first into unchartered waters.

And perhaps most importantly, we could learn how to come to a collective agreement on the criteria for assessing whether a new technology is likely to be good for us, bad for us, or only acceptable with safeguards in place before adoption.

– What priorities would we test against as we experiment with new products and services?

– What assessment criteria would we apply in our consumer reporting about the next smart speakers, cell phone apps, facial recognition tools or geo-tracking devices?

– How could an interactive gatekeeper group like this avoid becoming a 21^st Century version of the Legion of Decency?

On this last point, any consumer protection group would certainly have to tone down the holier-than-thou attitude in its crowd-sourced application of first principles. As tech testers and reporters, the group would need to say: “we don’t know better than you, we’ve just thought about it from various, specific angles, and here’s how.”

Instead of authority residing in an Amish bishop, the wisdom of this group of early adopters and community members could be captured in an evolving body of experience that is informed by both the testers’ feedback (like Yelp’s) as well as by moderating influences on the direction of the debate (like the guidance of Wikipedia editors). Built this way, arguments about what is likely to be good or bad for everyone will always embrace a broader perspective than that of any single tech influencer or seller. In fact, the counter-weight of a consumer protection group to each of us being “on our own” with consequential technology choices would be one of this group’s two greatest strengths.

The other would be pushing a leading edge of tech consumers to decide what is important to them and worth protecting with the strength of their numbers in the free market.

A consumer protection group like this would begin by deciding on the zones it would be committed to safeguarding. They might be our zones of personal privacy (from those who wish to exploit our data for their gain as opposed to ours) and autonomous decision-making (from those who aim to use our behavioral information to manipulate our choices). Group criteria could also include protecting socially or economically vulnerable populations (like the susceptible young or old, or even the self-employed doing ride-hailing, delivery or other gig-economy work) from exploitation or harm by new tech products and services. The group’s overall aim would be to offer a persuasive new perspective to a critical mass of the tech consuming public before we decide to consume a new technology.

Their invitation might sound something like this:

Given our stated priorities, we urge you to slow down your purchases and hold off on your adoption of this new technology until — because it will always take time — its likely impacts can be assessed. We, in turn, will provide you with regular updates as our assessment of the risks and benefits as our experience with this new technology evolves.

Group creation of a public interface that provides criteria-driven, crowd-sourced information about new technology would almost certainly have an additional benefit in the marketplace. As the group’s standing and credibility is established, it’s assessments would likely influence tech companies to be more forthcoming about the potential downsides of their products and services before we’re introduced to them, and even whether they keep fraught technologies on a path to market.

Instead of individual consumers (on the one hand) or government regulators (on the other) trying to figure out how to put the ketchup back in the bottle or toothpaste back in the tube once they’ve made a mess of things, the wisdom of a consumer protection group with “greater good” priorities could serve as a counterweight before a new technology’s stains become permanent.

The group could function like a crowd-sourced Consumer Reports, publishing its assessments on a quality-controlled Wikipedia-type page that every consumer can see, with the aim of laying out the risks (as well as rewards) of new technologies before they’re widely adopted.

The Amish have found a way to test and to tame new technologies so that their priorities of family and community are continuously served.

Aren’t there enough of the rest of us — united in our concern about privacy, surveillance and on-line manipulation — to test and then tame these same technologies?

This post was adapted from my October 11, 2020 newsletter. Newsletters are delivered to subscribers’ in-boxes every Sunday morning. You can subscribe too by leaving your email address in the column to the right.

Two Books Worth Reading

September 16, 2020 By David Griesing Leave a Comment

I’ve been reading quite a lot over the past couple of months, and want to recommend two books that have brought me immense pleasure during a challenging time. Each is noteworthy for different reasons.

The first is a page-turner that’s built upon the harrowing but also laugh-out-loud and stop-you-in-your-tracks details its author has unearthed and pieced together around the airborne bombing of London from May, 1940 to May, 1941. The book is Eric Larson’s The Splendid and the Vile, and it features the overheard statements and personal accounts of Winston Churchill (who, at 65, is Britain’s new prime minister when the book begins) as well as statements from his inner circle, family members, earshot diarists and a host of Londoners who were about to experience one of the worst and, on occasion, one of the best years of their lives. I found Larsen’s chronicle both bracing and timely as we absorb 2020’s assaults from a similarly vengeful host of external enemies and personal demons.

My second recommendation engrosses with its high-wire act of storytelling. Apeirogon by Colum McCann uses snippets (a line, a couple of paragraphs, sometimes a photograph) to tell at least 1001 interrelated stories that illuminate, in often magical ways, the central drama that unfolds here. It involves the coming together of a Palestinian and an Israeli father. Each has lost a child in the seemingly endless strife between tribal imperatives, but these extraordinary men somehow manage to find common cause for the sake of their pasts as well as their futures. Given America’s increasingly existential divides, Apeirogon also resonates deeply as we struggle to live and work together sanely today.

Both books are unfortunately titled. Neither what was “splendid” nor what was “vile” about this phase of World War II were nearly as extraordinary as the adaptability, courage, sense of humor, ambition, discipline, personality, or throbbing humanity of London’s inhabitants during the Blitz. For its part, “apeirogon” is a word that would stump even a crossword puzzler. It’s defined as a structure with too many sides to count, and therefore apt given McCann’s seemingly endless angles into his central story—but it too fails to suggest the emotional depths that he manages to reveal here. Don’t be put off by the titles of either book.

Here are a few more words about The Splendid and the Vile and Apeirogon that might convince you to dive into one or both of them.

It is personal diaries and memoirs, some of them newly available, that give The Splendid and the Vile (“The S&V”) it’s wonderfully intimate and telling point of view. For example, take this recollection from the early summer of 1940. Churchill is anticipating the fall of France from the advancing Nazi forces as well as the first bombing raids over Britain: “the softening up” that would precede the expected German invasion. Despite his worries about his nation’s ability to stand against the Nazis alone—the US is still publically proclaiming its neutrality and isolation—Churchill had no doubt whatsoever that if anyone can lead his country in its darkest hour it is him, and he revels in his self-confidence.

Some of the best passages inThe S&V interweave the worse forebodings and Churchill’s moody responses with startling periods of gaiety after a good dinner and rivers of champagne with senior advisors, family and friends at Chequers, the prime minister’s official residence. It is the place where Churchill could refortify himself today for whatever challenges will be coming his way tomorrow. It is also where his effervescence had its most emboldening effects on those who shared the weight of the war effort with him.

Churchill felt more at ease at Chequers, and understood that here he could behave as he wished, secure in the knowledge that whatever happened within would be kept a secret (possibly misplaced trust, given the memoirs and diaries that emerged after the war, like desert flowers after a first rain). This was, [Churchill] said a ‘cercle sacre.’ A sacred circle.

Sometime later Alan Brooke, who was the Commander in Chief of the Home Forces, recalled one of those nights. It was:

when Churchill, at two-fifteen a.m., suggested that everyone present retire to the great hall for sandwiches, which Brooke, exhausted, hoped was a signal that soon the night would end, and he could get to bed.
’But no!’ he wrote.
What followed was one of those moments often to occur at Chequers that would remain lodged in visitors’ minds forever after.
’He had the gramophone turned on,’ wrote Brooke, ‘and, in the many-colored dressing gown, with a sandwich in one hand and watercress in another, he trotted round and round the hall, giving occasional little skips to the tune of the gramophone.’ At intervals as he rounded the room, he would stop ‘to release some priceless quotation or thought.’ During one such pause, Churchill likened a man’s life to a walk down a passage with closed windows. ‘As you reach each window, an unknown hand opens it and the light it lets in only increases by contrast the darkness at the end of the passage.’

On another Chequers evening, when Churchill and others had spilled outside during an air raid–he loved to watch what was happening in the night skies–a similar display of confidence and personality led another high-ranking diary keeper to exclaim: “What a tonic he is!”

The S&V is a master’s assemblage of day-to-day recollections about Churchill as well as the general mood of the country from a cast of characters that extends from the Buckingham Palace to the East End. For example, there is Churchill family intrigue, as in the chapter Larson mischievously calls “White Gloves at Dawn” about Churchill’s wife Clementine or “Clemy” (“When angry, Clementine had a habit of wearing white gloves. She was wearing them now.”) In another chapter, we learn about the practical side of “defending the homeland” from a pamphlet which described, in detail, what to do if a Panzer tank suddenly appears in your neighborhood (“Jab a crowbar into the point where the tank’s steel tread passes over a guide wheel.”) And on the startling refreshment of a child’s clear eyes when everything else seems up for grabs, there is this:

The [nightly bombing] raids generated a paradox: The odds that any one person would die on any one night were slim, but the odds that someone somewhere in London would die were 100 percent. Safety was a product of luck alone. One young boy, asked what he wanted to be when he grew up, a fireman or pilot or such, answered:
’Alive.’

And we think we have problems homeschooling our children.

One reviewer said that this book provides “the kind of wrenching, carefully chosen facts that not only bring a story to life but also make a reader stop, look up and say to whoever happens to be nearby, ‘Listen to this.’” And she’s right! On nearly every page, The S&V brings perspective to our tribulations today, while revealing more of a life force in its parade of characters than seems humanly possible. I’d be surprised if you didn’t feel better about just about everything after reading it.

What distinguishes Apeirogon and accounts for its emotional wallop is the way that Colum McCann tells the story.

First of all, it’s not exactly fact and not exactly fiction, but a mix of the two. Interwoven in small fragments, there is a tremendous amount of information provided about the Israeli/Palestinian conflict over the years as well as about the political and natural history of the region. At the same time, a 1001 stories from the Arabian Nights, stories about legendary heroes who happened to be Jews or Arabs, and fragments of songs passed on through generations leaven “the facts” with more metaphorical ways of understanding what has happened and continues to happen in this ancient land.

The two fathers at the convergence of fact and fiction are Bassam, who is Palestinian, and Rami, an Israeli. In their grieving over the needless deaths of their daughters, Samadar and Abir, in different terror-driven incidents, these battle hardened men cautiously strive for a measure of forgiveness and reconciliation. Their story and the stories that surround it are assembled by McCann like you would a mosaic. For example, here are story fragments that he rubs up against prior lines and paragraphs about the use of slingshots in the Middle East, the apocryphal giant-slaying David from the Old Testament, and his daughter’s random death from thrown explosives:

169
The plutonium core of the Nagasaki bomb was the size of a throwable rock.
170
And we think the myths are startling.
171
Often Rami thinks of this: but for an accident of cloud vapor—a small defect in the weave of atmospheric weather—seventy-five thousand lives were lost in one place and preserved, then, in another.
172
But for a turn toward the book store. But for an early bus. But for a random movement on Ben Yehuda Street. But for a trip to Ben Gurion airport to collect her grandmother. But for a late sleep-in. But for a break in the babysitting routine. But for the homework to do later that night. But for the crush of pedestrians on the corner of Hillel Street. But for the hobbling man that she [Abir, his daughter] had to loop around.
173
Geography is everything.

His first magic trick is McCann’s ensuring that his readers never get lost in all of these counterpoints. For example, we already know how, where and when Adir was killed and that Rami obsessively replays the circumstances that took his daughter from him and can never bring her back.

In this author’s masterful hands, one piece in the mosaic plays off another—over and over again—providing larger and smaller understandings of what is happening to Bassam, Rami and the elemental forces that are swirling around them. That accounts for the second magic trick, which is how deeply we get immersed in the overlapping storylines about checkpoints, bird migrations, hawk hunting, surveillance drones, the importance of tunnels and of access to water in Israel and on the West Bank: seemingly everything that contributes to memories and anticipations. I spent time in Jerusalem a few years ago and was regularly amazed as I read along at how vividly the layers of the place were recalled for me.

According to one of Apeirogon’s reviewers, the unusual structure of its storytelling enables readers:

to move beyond an understanding of Rami and Bassam’s grief from the outside; [indeed] we begin to share it…. By replicating the messy nonlinear passage of time, by dealing in unexpected juxtapositions that reveal latent truths, it allows us to inhabit the interiority of human beings who are not ourselves.

There is never a single truth in any story, least of all stories that are as fraught and complex as the ones told in Apeirogon. But as different truths mix and flow over one another, the certainties around each of them begins to soften and something more nuanced and hopeful begins to emerge. At least for me, the alchemy that McCann performs in Apeirogon was always fascinating and sometimes astonishing.

This post was adapted from my September 13, 2020 newsletter. Newsletters are delivered to subscribers’ in-boxes every Sunday morning. You can subscribe too by leaving your email address in the column to the right.