What I Learned in Graduate School

By the time students enter university they are not limited to learning from their professors. They still find information in the classroom, and can mine the textbooks for still more, but much of the learning is done by discussing ideas with fellow students and reading material outside the curriculum. In the humanities at least, this is even more true of graduate school.

The professor exists in the graduate course to guide the conversation more than anything else, and an overly controlling professor is best avoided. The students are serious about what they are trying to learn and appreciate the professor stepping in if the discussion is being sidetracked by a Christian Bök fan, or a student is trying to turn the collaborative environment into a monologue. In this capacity, the professor is more of a traffic enforcer and less of a thought police.

These interested and insightful students are the ideal, however, and as I found out in one of the most important lessons I gained from graduate school, they do not always represent reality.

One of the required courses for my PhD was a research methods course, which was taught by a well-meaning professor who showed much enthusiasm for a topic many of the students cared little about. The students were a varied group, made up of an older woman who took voluminous notes and said little, Donna, whose husband was a contract professor on the department and who had two children at home, Evon, who was a poet and disliked being told what to do, Ross, a rather immature manboy, and miscellaneous others. The crisis in the course came when the professor had to be absent one week for a conference and asked that we conduct the class on our own. This is not as unusual a request as you might think. During a strike months earlier, some of us had met at a fellow student’s house and kept up with our readings and discussion. In the case of the methods course, we knew what material needed to be discussed and prepared, and the professor was only there to ensure we kept on track. In this particular course, it turned out he was needed for more than that.

On the day we met for class in his absence, there was the usual banter before class began, although with perhaps more of a holiday atmosphere. Once it was time to begin I suggested that we start. That’s when I began to learn something about my fellow students. They were all for—especially led by Ross was a careless student in the best of times—going to the campus bar and drinking. I reminded them that we were supposed to conduct the class, and they scoffed and made derisive comments, similar to those you might remember from middle school. But we weren’t middle school students, and that collision between age and maturity surprised me.

While they told me I was a teacher’s pet and looking for brownie points and not to worry that the professor wouldn’t know, I finally took it upon myself to remind them of who they were. “We have certain material that we have to get through by the end of the year,” I reminded them. “If the professor were here it will go much slower, and we can accomplish much more without his interference. Why don’t we go through the material now and get it over with?”

My lone plaints meant nothing to them and although some were quiet, most were telling me I didn’t need to worry about the professor. Finally I’d had enough of that line of reasoning and told them, “I’m really surprised at you. I’m not sure what you came to graduate school for. You realize, don’t you, that you don’t have to be here? No one is making you attend. You can leave at any time you wish. Personally, I am spending a lot of money and time to do my best here and I have no interest in wasting that sitting in a bar with you. If you want to leave, go to the bar or whatever, just go. I won’t tell on you. No one here will tell the professor that you have no interest in graduate school. Don’t worry. But if you’re going to leave, leave now so that those of us who want can get some work done.”

Shamed into a kind of submission, they all stayed while we appointed the older woman as a note taker—since the professor wanted to know what we accomplished when he was gone—and went through the course material. It went much more quickly in the prof’s absence and by the time of the break, we were done all the required material for the day. Then the uproar began again. The same students were all for going home and even some who’d kept quiet just wanted to leave because we had finished what we’d needed to. I reminded them how much more quickly we went through material when the prof wasn’t interrupting and they weren’t posturing for grades. I suggested we keep working and get ahead in the class.

Many of them were outraged. You’d think that I’d asked kindergarteners to give up their candies. They made the same calls as before and Ross just stamped out. He was followed by a couple of others, and I told them to go. “No one will say anything if you leave. If you don’t want to be in class, just go, so the rest of us can get our work done.” The married woman and Evon left in disgust that I would think to command them and soon we were down to half our class. Those who remained seemed interested enough, so we continued and managed to get a bit ahead in class before leaving early.

Before class the following week, the older woman and one other student told me they were glad I spoke up and we were able to have a class. I asked them why they hadn’t said anything that the time but they had no answer. When the professor returned, he praised us that we’d accomplished so much while he’d been gone and told us how happy he was that we were responsible for our own education. Some of my fellow students looked sheepish while others suspected I’d said something to the professor, if I read their glares correctly.

For me the entire incident was a grave lesson. I’d always thought that people matured beyond children when they donned the clothing of adults. I would have thought that graduate students who were paying huge fees to learn would be interested in learning, but I found instead, to my dismay, that they were no different than any child who feels put upon to do something for their own benefit. Even children know to eat their vegetables to build a healthy body, to get a good night’s sleep to ensure alertness the following day, and to treat others with respect if you wish for that to be reciprocated. My fellow graduate students were more like the spoiled brats in American movies who only exist to be a contrast to the good kids.

I now think that people do not mature beyond their teenage years, and I’ve accumulated much more anecdotal information to bear that hypothesis out. I’ve seen adults get angry with a bus door for opening slowly, fight when they are tired and can’t control their crankiness, and be willfully obstinate when the task in front of them is for their own good, or the good of others. I’ve seen meetings of professionals turn into silly pissing contests or gigglefests, and as stolid as an old tree, I’ve stood to watch my peers speak gleefully and derisively of their students, although that said more about them than the students. Perhaps I am too serious. That might have been the problem in graduate school, where I learned to research, and go beyond what was asked, because I took my work seriously, where I found interest in subjects I wouldn’t have when I was a child, and began to realize the endlessly delightful world or learning never slows, and certainly never stops so we can play in traffic or spin bottles.

I’ve returned many times to that moment in class when I am trying to explain to my own students that they had taken on a task and therefore it behooves them to do it, or if they are incapable or unwilling, to at least get out of the way so others may do what is needed. I often mentally compare my students to the mother of two from my class whose husband was a professor and who wanted to escape to the bar. Or the serious poet of renown in western Canada, who had so little regard for a degree she thought was an unfair requirement for her to be a professor. My students do not suffer by the comparison, for even at their most recalcitrant, they show more enthusiasm about their own future and the task at hand than many older people who occupy important positions in government and industry, older people who hold the lives of others in their unsteady hands, and who are so careless with their responsibilities that I begin to wonder what Ross and Donna and Evon are doing now.

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Neal Stephenson’s Snow Crash

Snow CrashSnow Crash by Neal Stephenson
My rating: 4 of 5 stars

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The Bible is Perfect. No Wait, It’s Not

Many Christians trouble themselves over whether the bible, the book they rely on for so much of their understanding of both the physical and spiritual the world, is perfect and the writing of god, or whether it is flawed and the writing of fallible men. On the surface of it, as an outsider, this might seem like a trivial question, but for them it is deeply intertwined with their own understanding of their place in the cosmos. Sometimes the best answer they have is to split the bible into two, and pretend the errors are isolated to the Old Testament. The New Testament supersedes the old, they sometimes explain, just like Windows 10 is better than Windows 8. They will hold this position until they wish to deny gay people marriage or to condemn a neighbour for adultery; then they scramble back to the Old Testament’s bigotry and hate. The most recent discussion I had on this topic was informative in terms of the way many Christians deal with this conundrum of a perfect or flawed bible. As well, notastampcollector’s video featuring a Christian game show would provide a comical version of those inconsistencies if they were not so weighted with the Christian ego, fear, hatred, and, unfortunately, dissembling.

To begin, we should examine the implications of the two positions. If the bible was perfect and the direct word of god merely dictated through human scribes, then it would contain no flaws or human imperfections. It would not be an artifact of the dim past blindly detailing the bigotry and evil of the times, but rather it would be a guide to how a Christian and, according to them, all people should live their life. A perfect bible can, and should be followed absolutely to the letter—or if you make a claim that the sections not amendable to reason are metaphorical—then followed to the spirit of its words. The advocates of the perfect bible have put themselves into a very difficult position. As any Persian rug maker knows, perfection is a high standard to meet, and for those who claim the bible contains no errors, they need to spend more time than is wise defending portions of the bible that were better not read at all. Even one error overturns their position, so they are rightly frantic in their defense of their book.

The position that the bible is a document written by people, largely by men, and yet possibly displaying some of the spirit of god’s original intention is much easier to maintain, although it comes with its own problems. For instance, if the bible contains Jefferson-Bibleerrors, why should a modern Christian follow it at all? Should they, like so many do, cherry pick what rules they want to follow, “Keep the Sabbath” but ignore that the Sabbath was a Saturday? http://www.sabbathtruth.com calls this “one of the most disturbing religious questions among thinking Christians today” Should they kill their children if they turn to another religion, or come out as gay, but ignore the rule if they mix different types of food or fabric? Bereft of the book that delivers sensical and absolute laws, the Christian of the historical bible is left trying to interpret the book themselves. They struggle to discern the difference between the historical and the metaphorical, trying to reconcile someone’s mistaken interpretation of an event from the possibility that the event never occurred.

Others choose to read the findings of legitimate biblical scholars who scour the Roman records for mention of a historical Jesus, and who, facing down the fantastical with academic rigour, dismiss the deluge or the genocide at Sodom and Gomorrah as metaphorical or based on local and only partially understood natural phenomenon. Many biblical scholars meticulously examine the ancient text, and its various translations, and rely on the scientific process of peer review to provide them with a venue to test their theories and historical facts. Unfortunately for the devout, following those scholars means throwing many of the more interesting accounts in the bible, such as Ezekiel’s mad ranting and the Book of Revelations’ numerology into the dustbin of history. Also, one who is interested in biblical history will sooner or later end up at the first Council at Nicaea in 325 AD, where the present form of the bible, and Jesus, was decided upon by the church fathers of the time. Such an investigation, fairly enough, might lead the Christian astray, as they begin to wonder where the truth might lie amongst the debris of story and conjecture.

I had occasion to probe this question with my friends’ family. The three daughters were of different ages and dispositions, so that may explain their different reactions to my assertions, and this anecdote is certainly not meant to do more than show the possibility of other positions on the dilemma of a true or untrue bible.

The middle daughter told me the bible was perfect and that was what originally alerted my attention. All three have been raised extremely devoutly so that they have very few friends or activities that do not take place in or around church activities and, in fact, are always associated with the same church. Their middle school education was limited in a bible school setting where they were taught primarily the American curriculum, since Canadian Christian school textbooks are difficult to find. There, certain scientific verities, such as the theory of evolution, were dismissed as nonsense in favour of the more biblical version of genesis. Surrounded by a chorus of mutually affirming voices, it is no wonder that the daughter would make such a statement.

I first asked her if she were serious. She was. Then, I told her that her statement meant there could be no errors in the bible. She concurred. “But what if there are errors?” I asked her.

“There aren’t any,” she assured me. Having established her premise, I turned to google and typed “errors in the bible.” The content errors of the bible are so well-established that such searches do not need to be refined.

When I found a likely site within moments, I pointed out the long list of links to her. She said, “Anyone can make a website. They don’t mean anything.”

“That could be true, but it’s funny that you know already without even clicking on a single link or knowing the site.” The most dangerous tendency of the fanatic is the belief that they are correct without even the suggestion that they should check the evidence.

I choose a link at random in a list of hundreds, and it listed the two bible verses which gave the father of a biblical figure as two different names. While she told me that was only one instance, the youngest daughter ran for her bible in order to check the quotes. Maybe she will be the scientist. The oldest daughter was present through this discussion, but she had learned to avoid my evil ways and completely ignored the debate; her mind was already closed to the idea. When the biblical passages had been examined by the youngest, we checked another passage. The website was very good about giving the specific chapters and verse and the errors were soon obvious. It is worth going to such a site, like http://skepticsannotatedbible.com/index.htm for its extremely detailed biblical rebuttals. It was at this point that the middle daughter chose a different tactic. She said, “Well the bible was written by people so they made mistakes.”

That’s when we came to the crux of the problem. If the bible is fallible, then her original premise—which is earth shattering in its implications—is wrong. Therefore, she has learned—and it’s worthwhile remembering that many churches give lessons on how to handle atheists—to move the goal posts. In this case, the answer sounded like absolute bollocks, however, coming as it did so quickly on the heels of her original assertion. “You can’t have it both ways,” I explained. “Either the bible is perfect and directly from god, and therefore is infallible, or it is slapped together from dozens of half understood stories and historical accounts, in which case you are justified in ignoring great swaths of it.”

She told me she still believed it and we let the discussion lapse in favour of amicability. That she would change her beliefs once she knew her premise was faulty was expecting rather much, considering the facts were tangling with an entire lifetime of indoctrination, but I would have wished for more than such intellectual dishonesty. She was young, however, and no doubt has either come up with a better defense, or put it from her mind altogether.

Notastampcollector has put a video together on YouTube about these very inconsistences. His rather comical YouTube name has its origin in a Christian assertion that atheism is a religion. However, being an atheist is the opposite of a theist, and Notastampcollector says that “If atheism is a ‘religion’, then Not Collecting Stamps is a ‘hobby.’” In one of his more interesting videos—in terms of what we are discussing—Notastampcollector has put together a “Quiz Show” where two Christian guests use their knowledge of the bible to answer particular questions. Fortunately for the contestants, all of the questions asked have at least two mutually exclusive answers and they both do rather well even though they contradict one another. Instead of leaving the sour grapes of his audience to fester in their belief that he doesn’t understand the passages that are so concerning, Notastampcollector thoughtfully gives the chapter and verse references on the screen.

If I were back in the kitchen of some four years ago, likely the oldest sister would no doubt leave the room or occupy herself with Facebook on her phone, while the middle sister, so firm in her belief that she need not appeal to reason, would say the bible is perfect and flawed, although not at the same time. The youngest child of my friends might pause the video and follow along if she wished, although now that she is older she might be less inclined to question what she’s been told.

Caught between the antipodes of religious thought, with many millions on both sides of a mutually exclusive fence, Christians struggle with truth every bit as much as the rest of us. While we have the tools of scientific inquiry at our side, however, they are intentionally bereft of even that small comfort. Having binned the scientific method for the sake of faith, and yet having to maintain a presence in the phenomenological world, they teeter from absolute statements to provisional excuses. We must remember that such a life is not easy and if they require their faith to negotiate it, then we must allow them that every bit as much as we would tend to the healing of someone suffering from a dread disease. As the Christians say, hate the sin and not the sinner.

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The Origin of Planeville

The settlers of Planeville pulled a living from the south facing slope by planting apples trees on the bank, floated spruce and fir down the river to Jewet’s mill so the lumber could be sold in town, and scraped gardens into the rocky fields. The placid life between the banks became a circular turn of seasons, as hay was cut to feedcover_plainville1 cattle who were milked and turned to grass before the hay was cut again. Far away the trials of other people were a distant banging of pots and pans. Protected from the world’s affairs by the ridges, their valley trapped sound like a cedar trunk. The surrounding forest kept the soft voices of the valley people confined, a low murmuring lapping against the river’s banks, affirming what was accepted to be true.

As far as they were concerned, the river valley marked where life began and ended. As their babies were born they washed them in the still water, hoping to slow their blood so they would keep their feet on the trails their parents had made. Generally a passive group, their children played solemn games that were miniature versions of their parents’ lives. Small gardens were scratched into the hillsides where the children poked at weeds, and they threw branches into the water when people passed in boats, the descending stick only marginally faster than the slow current drawing the boats toward the distant town.

The river people lived in a two dimensional world of up and downstream, caught as they were between the thundering falls above them and the ones below. All people should live along a river, and as far as those who ploughed their fields on its banks knew, that self-evident fact informed everything in the world. The river, with its placid ripples and mercurial waves, its obscure depths and pleasant shallows, its bountiful fish and flotsam from upstream, was the lifeblood of the community. No one went as far as to worship it, but the waters of Jordan were a popular theme in the sermons along its banks, and many swore the river water was more wholesome than that from the trickling creek. From Baptist to Methodist to Catholic, from English to French to Maliseet, the river’s animist spirit flavoured their life, and if anyone spoke against it they were shunned and, in at least one case, hanged.

The settlers milled their lumber by pit-sawing wide boards from the spruce and fir they’d cut in thickets, and slowly they built small houses facing the tranquil river. They fingered each seed they’d brought before dropping them into shallow holes in the forest soil, and although they cleared the land only gradually, by the fall harvest they had cut the overhanging trees. When the stretched plants of their gardens were finally able to take advantage of the rich soil and the last of the summer sun, they produced food and seeds for the following year. The barns represented a slow accumulation of poles cut along the edge of the fields. They gradually became structures and although the cows and horses were at first reluctant, the settlers knew they’d enter more willingly when the frost began to silver the grasses. Piling up moose grass by the shore, and then stooking the first grain harvest, the settlers moved as though they were characters in a Dutch painting. Their contentment richly coloured by the backdrop of their carefully banked lives, they moved deliberately through their first winter, the slowly falling huge flakes of snow a sudden intrusion, and then a blanket of comforting acceptance.

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Prove How Smart You Are: Or, Are You Dumb Enough to Play?

There are a number of short mental exercises or games on Facebook which ask the casual smartphone user to pause in their scrolling through hundreds of posts about their friends in order to prove something about their intellect to the world. The games entrap their victim by suggesting we try to find a word that few others can guess, or to calculate the answer to a rather straightforward math problem. Some of these on-the-spot quizzes, like the newspaper crossword puzzles and Sudoku that they resemble, exist for reasons which are both easy to describe and obscure in purpose.

The games and quizzes vary greatly in difficulty, but generally don’t strain the intellect of those who click onward with a satisfying feeling of points earned and time well spent. Instead, they indicate a disturbing and weak-minded human predilection to self-aggrandizement and mistaken competitiveness. Rather than prove something about our ability to reason, the games, or rather our attraction to them, shows just how much we deny about how the mercantile interests behind the internet work. In fact, whether we play those games is the true intelligence test, and in those very real terms our IQ is dropping precipitously.

Like the number and word games they resemble, Facebook games and IQ tests draw many thousands of people who are interested in matching their wits against their peers. Likely this type of age-old muscle flexing lies deep in the human mind, for most people find such offers irresistible. Part of this no doubt lies in the teasing nature of the invitation and how the venue of Facebook allows the user to triumphantly declare their score after they’ve played. “Are you smart enough to see the word in this list?” Facebook asks us, even while it suggests that “most people can’t guess this number.” Not only can we prove our intellectual capacity in mere moments, we can also instantly compare our score with that of a hundred others. The chance to nudge our fragile ego—at the expense of our friends—a few undeserved notches higher, proves irresistible.

Of course, as most people suspect, these games are not what they appear. Even as we sniff the bait, we likely realize that intelligence is not so easily measured and, if it were, Facebook would hardly be the platform for the exercise. The tests are silly, our scores are meaningless, and as good postmodern netcitizens we tell ourselves we are engaging in the practice semi-ironically. Even while we squeal in delight at how quickly we found the hidden message in the game, we pay lip service to the meaningless nature of the measurement. We rarely step beyond the doorstep of that reasoning, however, and instead linger on the porch with our hands in our pockets waiting to be either praised for our astuteness or condemned for how we waste our time.

Most of us seem blissfully unaware that the game is not just corrupted by its facile nature, but it is also rigged. We momentarily forget that behind Facebook’s façade of social contribution is an entire mercantile enterprise for whom our traffic, our clicks and our views, are the new currency in an online economy. Traffic will never be diverted from other sites and games unless they can ensure viewer satisfaction and repeat business. If the games were too difficult for their target demographic, Facebook would lose players, and worse, a disgruntled few might even quit the site. Rather than being a measurement of our worth against some obscure crowdfunded yardstick, the games indicate, at best, our boredom, and at worst, our naivety. That we have clicked through windows and answered trite questions which imply their answer, means that the games and quizzes have already achieved their goal. Diverting our minds from exercises that might actually improve our standing in the world, the games are the alert spider watching for the bumbling fly. Their monetizable moments are worth more than our well-being, the sites proclaim, and we willingly, and in some cases, eagerly agree.

Interestingly, even if most Facebook users are aware of the paucity of content in the games—which they suspect by how easily they achieve their goal—the games still prove to be seductive. They answer some compelling urge that has as little to do with achievement as it does with intelligence. Like my sister who is a poor loser at board games, the true test lies in whether you can resist measuring your ego against that of another. The internet, like the coffee shops and canteens of Richard Linklater’s independent film Slacker is a venue for the casually occupied. The demographic the games is seeking is made up of those people whose jobs are so undemanding that they can spend all day playing games and judging their abilities in reference to those of their equally desultory peers. Caught by the many millions in the tuna nets of dead-end jobs, many of us need an affirmation that we hope the internet can supply even if it proves to be as fraudulent as the canning factory of a tuna boat.

For me the abstract nature of the numbers and high scores is too similar to my sister’s preoccupation with winning at board games to merely ignore. All of us were aware, even when we were young, that the monopoly money wasn’t real, but for her, faced with the very real shame of another person bettering her, even if it were at a game of chance, she would throw a tantrum. In her mind, perhaps, she was winning against the very solid enemy of her own insecurities, and maybe that inspired her to not only try her best, but also to reject the game that judged her so harshly.

This same mentality inspires the many respondents to teasing clickbait titles which invite the user to take an IQ test. Although such tests have been deeply problematized for their cultural bias, and that they merely measure how well someone performs on IQ tests, there is still a certain attraction to a numerical value for something we cannot accept as unmeasurable. Nestled deep in the brainstem of our self-esteem, we reserve a private place for tests which promise us a yardstick by which we may measure our worth. We neglect that we are surrounded by such yardsticks already, by how we treat our fellow human beings, how good a worker we are at our job, by our creative output, and our life’s accomplishments, and suddenly pin all of our hopes, ironically of course, on a number which will finally indicate our real standing in human society.

Like the quizzes and games we have already finished, the IQ tests provide click-throughs and page traffic for the people who have posted the tests, as well as quite lucrative market research. Every question we answer swells the huge databases which improve the corporate notion of our demographic. By contrast, for those of us who are tempted to take ten minutes to prove how much smarter we are than our friends on social media, we are actually making a decision that undermines that very goal. By being enticed by a claim that online tests can measure our IQ in ten minutes, we disprove every attempt to codify intelligence.

We flock to these proofs of our intelligence in the tens of thousands, and complete the rather silly tests and then post our IQ for our social media connections to validate. Sadly, this changes nothing about how intelligent we are. If taking a test could raise my intelligence, I would be first in line, but if all it promises is I can lord my ill-gotten number over my friends, and my intelligence, such as it is, remains the same, then I have no interest.

My time is no more valuable than that of anyone else, but I want an internet where sites entice me by their offerings rather than my insecurities, and where market research is paid for as a product rather than harvested like the shared inheritance of our forests. I want time to further my own intellectual goals rather than be tricked into giving it to modern carpetbaggers so that they may become wealthy as a result of my gullibility and self-doubt.

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Donald Trump and the Conspiracy of Nonsense

The internet is so effective at the promulgation of conspiracy theories we almost think it might have been made for that purpose. Marshall McLuhan suggests that each of our technologies simply extend our own abilities, just as a spear extends the hand axe. The ability that the internet is perhaps the best at exacerbating is our propensity to gossip. This takes the form of tabloid-like stories, celebrity news, and, on the darker web of largely ignored blogs, conspiracy theories.

One of the more interesting theories having to do with the presidential race that is going the rounds of the internet is that Donald Trump is a ringer for the Clintons. Justin Raimondo first makes the argument in his blog that Trump is known to be a good friend of the Clintons, and the argument goes that in secret meetings—they always seem to be necessary for conspiracy theories—they asked him if he would trade his reputation, such as it is, for Hillary Clinton’s presidency. What Trump has to gain from this other than the usual kickbacks he would get from bribes that any president could give him, Raimondo does not explain.

What this theory strives to explain, and this is a rather admirable and perhaps even cute goal, is how Trump could both make such mind-numbingly stupid proclamations and be someone who ran a few semi-successful businesses which were bailed out by inheritance. For his success we have to ignore the government handouts and illegal and semi-legal activities.

What is more interesting about the Trump phenomenon is his tendency to resort to bizarre non-sequiturs and racist bombast. For instance, Trump has told the American viewing public that immigration is both good and bad, depending on the year is making the statement, that government subsidies are needed or are superfluous, again depending on when he is being interviewed. Lately, however, as he has thrown his toupee into the ring of republican candidacy, his rash and by times inarticulate statements have grown more strident.

On refugees, Trump said, speaking about himself in the third person, that “Donald J. Trump is calling for a total and complete shutdown of Muslims entering the United States.”

On immigration he has made more than a few inflammatory statements about Mexican migrants: “I will build a great wall – and nobody builds walls better than me, believe me – and I’ll 150628100138-donald-trump-mexico-immigration-wall-intv-tapper-sotu-00013814-full-169build them very inexpensively. I will build a great, great wall on our southern border, and I will make Mexico pay for that wall. Mark my words.” He is also credited with, “When Mexico sends its people, they’re not sending the best. They’re sending people that have lots of problems and they’re bringing those problems. They’re bringing drugs, they’re bringing crime. They’re rapists and some, I assume, are good people, but I speak to border guards and they’re telling us what we’re getting.” He tells us, that “We have to have a wall. We have to have a border. And in that wall we’re going to have a big fat door where people can come into the country, but they have to come in legally.” Of course, riding the bandwagon of anti-muslim racism, he wants a “total and complete shutdown of Muslims entering the United States until our country’s representatives can figure out what is going on.”

On Asians, he said, “When these people walk in the room, they don’t say, ‘Oh, hello! How’s the weather? It’s so beautiful outside. Isn’t it lovely? How are the Yankees doing? Oh they’re doing wonderful. Great.’ They say, ‘We want deal!’”

His background in science is not any better. He has made more than a few statements that incited a fear of vaccines, and thus allied himself with the most scientifically illiterateH1N1-vaccine-protest-300x225 of the conspiracy crowd. “No more massive injections. Tiny children are not horses—one vaccine at a time, over time.” When Global Climate Change is mentioned he is ready with, “NBC News just called it ‘The Great Freeze’ — coldest weather in years. Is our country still spending money on the GLOBAL WARMING HOAX?” Many of the republican party flirt with conspiracy theories, especially if they are about science matters, but he has also taken part in the birther preoccupation: “Do you know that Hillary Clinton was a birther? She wanted those records and fought like hell. People forgot. Did you know John McCain was a birther? Wanted those records? They couldn’t get the records. Hillary failed. John McCain failed. Trump was able to get him to give something — I don’t know what the hell it was — but it doesn’t matter.”

Some of these topics are ostensibly in the domain of politics, but Trump also makes crass and denigrating statements aboutRosie-ODonnell-Hollywood-Reporter people, especially successful women: “If I were running ‘The View’, I’d fire Rosie O’Donnell. I mean, I’d look at her right in that fat, ugly face of hers, I’d say ‘Rosie, you’re fired.’” He said that Fox News’ Megyn Kelly was angry enough that “You could see there was blood coming out of her eyes. Blood coming out of her wherever.” When addressing rape, he claimed he knew the reason that sexual assaults in the military were so high: “26,000 unreported sexual assults [sic] in the military—only 238 convictions. What did these geniuses expect when they put men & women together?” At his most creepy, even though he later alg-donald-ivanka-trump-jpgclaimed it to be a joke, he claimed, “I’ve said if Ivanka weren’t my daughter, perhaps I’d be dating her.”

The very extremity of his utterances begs the question if he were trying to deliberately throw the chance at the presidency away. Raimondo’s suggestion opens us to two possibilities. He could be wrong and Trump really is the willfully ignorant, racist, homophobic, misogynist con-artist that he seems to be. His statements might just be more sales patter in a long series of huckster jabs so that middle America will nominate him for the republican party. Afterward, he might modify some of his statements, and try to win the presidency. The memory of the viewing public is short enough that his strategy might work, and it could be that before long he’ll be making renovations in the White House, a great seat from which to run his latest reality show.

The other possibility is that they are right, and Trump is trying to sabotage the republican ship in order that the democrats might sail on to win the day. The odds are against him, for American politics, like that of many two party countries around the world, tend to seesaw from one party to the next. The last time a democrat followed a democrat in power was 1836. A doubled republican party is of more recent vintage, which was when George Bush Senior was elected in 1988. The historical odds don’t favour the democrats. Perhaps, Raimondo’s argument goes, the democrats need Trumps buffoonery to swing the vote, since it will likely be too close otherwise.

With so many republican candidates thinning the vote by running for nomination, some are sensing that they are spreading the electorate too thin. They are asking for others to stand down so Trump doesn’t get the nomination, since that will probably mean losing the presidency to the democrats. Of course, coming from a philosophy of take-advantage-when-you-can, none of them will step down and with the tragedy of the commons workings against them they will likely ensure Trump becomes the frontrunner. In which case, we might as well get used to Trump’s huckster style and poorly-managed Tourette’s: “The final key to the way I promote is bravado. I play to people’s fantasies. People may not always think big themselves, but they can still get very excited by those who do. That’s why a little hyperbole never hurts.”

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Wonderful World of Disney

When I was a child the opening credits of the Wonderful World of Disney TV show portrayed a world as far away as the moon. Rather appropriately, it seemed to my young mind, animated creatures shared the stage with live actors from Disney’s magical kingdom, a place no one I knew had ever been, and from what I could tell, very probably didn’t exist.

The opening sequence showed a fantastic castlehqdefault that seemed to defy gravity in its minarets and towers, and spectacular colours flowed from Tinkerbelle’s wand, although in the sixties and seventies most people watching that would have only seen it in black and white. With multiple shots and split screens, the entire panorama that Disney would provide the child sprawled on the screen. Puppets played with drawings, live actors dressed as fantasy figures and silhouettes and rousing military-inspired music released dreams larger than the boxes of balloons that clouded the Disney sky. For a child in rural Canada, the far away kingdom was no more real than television sports and news, or any one of a dozen popular sit-coms.

Disney occupies a very different place in the American child’s heart. For them, Disney’s magic kingdoms are as real as Orlando and Anaheim can make them. For them, the promise made to them by their television is more than borne out by the reality of cotton candy and lines, expensive tickets and crowds, caged disneycrowdsanimals and animated cartoons, and the stifling of unions and the minimum wage conditions of its workers. Most of them make a pilgrimage to Disney at least once in their lives, and for many, they continue those trips into adulthood. For them Disney contains a kind of magic the opening credits sequence doesn’t show, and they are more than willing to drive for a day or more to shred their dollars for its invented world.

As adults, they explain that some of the venues can be enjoyed by those who are more mature, but the bruises they earn from the rides belie their statements. Like an avid amateur skier, who straps sticks to his or her feet in order to shriek their way down a manicured slope only to do it again and again as a machine hauls them to the top of the hill, the Disney advocate ignores an entire enterprise hidden behind the curtain. The adult Disney advocate pretends not to know this. They have purposefully given their money to the corporation in order that it continues its work. Setting aside what they have heard of labour abuses in the media, ignoring the very real ugliness of the theme parks, they determinedly thrust through the crowds to enjoy themselves, dragging their tired children behind them and pushing aside the elderly who clog up some of the lines. “I’ve earned this,” they say to themselves, as they peel twenties from the stack that represents months of hard work, “I deserve the right to play.”

bradburyWhen Disney was at its heyday, Ray Bradbury asked in Fahrenheit 451 if we could go on playing as adults and ignoring the very real misery people around us. I think those adults who willingly and joyfully frequent Disney can answer that question now. We can.

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The Locked Room at the Top of the Stairs

What Leary took down with him was the central illusion of a whole life-style that he helped create…a generation of permanent cripples, failed seekers, who never understood the essential old-mystic fallacy of the Acid Culture: the desperate assumption that somebody – or at least some force – is tending the light at the end of the tunnel. (Hunter S. Thompson – Fear and Loathing in Las Vegas)

 

Somehow people who were brought up in a religious background have managed to rationalize the extreme fantasy of those beliefs with their ability to cope in the so-called real world. They rely on prayer for cures and gods for solace, but they still employ bankers and mechanics. They know god healed their headache just as they know he won’t fix their flat time.

The type of compartmentalization that they work within every day, is a very interesting thing to do to your own mind. For instance, if prayer doesn’t work, if their sick child doesn’t get well or they don’t get a promotion at work even if they prayed, even if a church full or internet list full of people prayed, thus boosting the signal in case god was napping and didn’t hear only one person, then they resign that to god’s choice. If they applied the same requirements of their bankers or mechanics, however, they suddenly become edgy. If the bank told them the sudden loss of thousands from their bank account could not be explained, or if the mechanic couldn’t point to the used parts to verify their account of what they’d repaired, those same people will not take the statements on faith.

They are not really the fools that they make themselves out to be, however. If a hundred people of varying religious views, some Christians of various stripes, Muslims, Buddhists, and followers of animism, were placed in a room, they would somehow be able to negotiate that room, enjoy the contents of its cupboards, open its windows for the expected fresh air, and find the door and operate its latch as they exited. The shape of their particular fantasy about the unseen world has little to do with how even the most fanatical devout person negotiates their world.

Somehow they compartmentalize their views enough so that they are untroubled by the buzzing of their cultural inherited nonsense as they operate in the world. Somehow they know, whether they admit it or not, that those beliefs are better left out of their dealings with the actual phenomenological world. Like Tim Minchin asks us to consider in his song “Storm,” “I resist the urge to ask Storm / Whether knowledge is so loose-weave / Of a morning / When deciding whether to leave / Her apartment by the front door / Or a window on the second floor.” For all their talk of their fantasies, these people know what is real.

That some people have unsubstantiated fantasies in their heads is not in itself very interesting. Nearly everyone believes in some fantasy or other. The klansman has his belief in his innate unearned superiority, the misogynist is satisfied with his fantasies of ill treatment of women, and the priest will call upon unseen beings in supplication when his prurient desires have taken him too far. Such beliefs likely serve some function or other deep in human history and consciousness and there are thousands of psychologists studying the phenomenon. Some might say that it should scarcely trouble us if such people can operate in the world as though their minds were untroubled by balderdash and fairy tales.

My friend Val for instance, once told me a long and involved story in which the world around her was warped almost beyond sense, and only after I’d lost precious time did she mention that she’d been taking recreational drugs when she experienced the bizarre events she’d described. The entire experience became invalidated and the relation of the story was a waste of everyone’s time. Even if we’d both been drugged, there is no guarantee that we’d experience the same thing, and in that case, it merely becomes a pointless story. Val’s singular and unwitting experience is not problematic if she doesn’t ask us to smoke the pipe of her silly dope dream, or use it to interpret the world around her.

What is troubling, however, is the chance collision of the fantasy and the phenomenological world, and this collision is more common than we might think. The klansman can be found drunk on the Saturday night burning crosses, the misogynist enacts his beliefs upon the faces and bodies of nearby women and the priest will willingly prohibit a burgeoning population from the use of birth control and thus ensure their unending misery and starvation.

In that intersection of fantasy and the phenomenological world, people, depending on their fantasy and who they choose to inflict it on, may suffer quite considerably. We need look no further than the notion of white superiority which led to the genocide in what would come to be called North America. Somehow what is a very clear disconnect, a very necessary break between the compartmentalized fiddle and nonsense that all human cultures are heir to and the experienced world around them, breaks down in ways that can cause significant harm.

What is needed is some methodology that we might employ in order to evaluate the inherited flotsam from the flood of culture. Since we have been subject to fuzzy and even dangerous notions from our youth, and it is nearly impossible to reject that excreta, we need a system by which we can evaluate an idea’s effect on the world.

Fortunately, such a system exists. It is not mere chance—if we may return to that room filled with a hundred Confucians and Christians, Buddhists and Hindus, Wiccans and Animists—that they can negotiate the experienced world around them. Not only are they able to negotiate reality in a way that belies the faults that may corrupt their early reasoning, but oddly, they experience their reality in nearly the same way. Their experiences are similar enough that if someone were to commit even the minor social error of drinking from the toilet or opening the door for air instead of the window, they would be declaimed by their fellows. They would instruct the misbehaver in the proper way to negotiate in this quite straightforward world, all the while ignoring that their other, compartmentalized reality—the lens through which they see at least part of their world—would at the very least problematize this experienced reality, and in some cases, deny it utterly.

What this heterogeneous group cannot deny, however, is that they actually agree on the received reality of their senses with the others in the room. This is the basis on which we may build a consensus. While I would not argue that only shared experiences are valid, or that the world is not a magical place, I would ask that anyone who wishes to affect the experiential world around them, examine their reasoning for flaws born from compartmentalized thinking. If they wish to smell a rose because that gives them a certain ineffable joy, that is one thing. But if the klansman wishes to kill a black man, I would ask that he consider that his thinking—unconfirmed by the experiential world—may be invalid. I would like him to consider the logical and testable basis of his thinking. If he cannot reach a consensus within this room of a hundred of his peers from different religious backgrounds, even while they happily agree on the location of the door and the light switch, then his thinking may be flawed.

Unfounded opinions are common enough, and are on their own harmless, but when those unfounded opinions cause broad scale destruction, or harm to other beings, then the ideas need re-examining.

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The Vast Edifice of Culture

The vast edifice that is culture is as fragile as a butterfly’s wings. It is as beautiful and as tenuous. Over the many centuries of struggle since we first began to bang rocks together we have tried to build something that we might have in common. We planned for a time when our achievements would become simpler and better organized, and to that end we accumulated information. We began, perhaps, with the type of rock that responded best to chipping, and although there were those who doused our cooking fire and pitched our blasphemous spearpoint in the river, that procedure is still ongoing.

Over the millennia we pressed words onto clay tablets, pushed rafts out to sea before a storm, twisted fibres together into rope, burned food to release nutrient, and bent a stick with a cord to make a bow. We tirelessly worked on the accumulation of human knowledge. We rose each morning rejuvenated, ready for another day of learning how to manipulate the natural world in order to make our survival more assured. Even while we worked, however, there were those who worked against us.

Although we have laboured over centuries to build libraries and schools, laboratories and tests, amongst us there are terrorists who wish to tear the entire building down and build anew, each time based on a different dream. They have always existed, those who watch the sky for portents, the chicken-gut prophets, the crystal rubbers, astrology followers, the anti-vaccinators and global climate change deniers. With the confirmation bias that is the internet, those who trade conspiracy theories like an evil currency of defeat pollute the greatest database in our long history.

They are the schoolyard bullies of the life of the mind, the vandals who burn the neighbour’s house. For every one of us for whom knowledge was our watchword, who strove to make sense of a varied and chaotic world, there were those who burned their neurons to unravel the meaning in the slapping of manure in a green pasture. For every scientific advance, there were those who called upon gods and crystals and magic, trying to Harry Potter the world around them as if reality would buckle to suit a fantasy, as if you could rub your need into a stone and make the gold you desired.

Rather than simplify the overwhelmingly complex and wondrous universe to a facile story, and thereby throw away everything we have learned in order to base our lives on caterwauling in the dark, we need to move away from those who insist on licking the posts on the palace we’re building. I speak, of course, of the superstitious. Ranging from dim unthinking faith in invisible entities to checking a locked door three times to ensure its security, superstition rears its Hydra-like head into modern affairs like a barbarian at a child’s birthday party. With clumsy skills and terrifying effectiveness, those caught in its mindless grip either tear at the posts that hold up the cultural edifice, or run their rough tongue along the doorways for reasons that are as inscrutable as they are patent nonsense.

Such behavior would have a negligible effect, possibly, if the culture were more stable. As it is, the building is but a fragile shell in which we pedestal our reason, logic, the urge to communicate, and the use of evidence. Even while those most valuable discoveries are taken from the shelf and examined for their contribution, modified and stretched to better serve our goals, we are under siege. Outside, the forces of animate entropy, in the form of fanatics and the very mad, tear at the walls, wanting, in their incoherent way, all coherence to fail.

We cannot afford to let them in, even for the sake of their possible education, and we definitely cannot afford to continue to provide a haven for them. If they would live in the mud-spattered wild, chewing on each other in the anarchy of insanity, if they forsake the only chance humans have of rising out of the mud and achieving an understanding of life that makes it worthwhile, then let us deliver them to the wolves. Let them pray for their medical intervention when cancers eat at them, rub a rabbit’s foot when drowning in a flood, call upon hidden spirits when they can’t afford food, and wish a tree into a home. In short, let us quit coddling them, and concentrate on what we are doing. Across a hundred countries and in every home, we’re trying to build a lifeboat of knowledge so that at least a few may be saved from the nonsense of the many.

If you feel you have a choice about which project you want to join, then I encourage you to throw away the illiteracy of your bibles, ignore the illogic of your political process, and help with the greatest barn raising of all. Join hands with our many million ancestors who tried their best to improve human knowledge and achievement, for those who gibber at the empty sky can only promise you heaven when you’re dead.

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Fifty Shades and a Silo of the Publishing Industry

The so-called vanity press has changed little in the public imagination until very recently. Traditionally, paying to have your book published was seen as synonymous with junk novels and sentimental and self-indulgent poetry. The only route to acceptance by the publishing industry and your peers, many would claim, was through a major publisher such as Penguin or Random House (which after the merger is merely Random House). We often forget that the so-called traditional publishing houses are, of course, a new phenomenon and have a limited life cycle like anything else.

Many years ago writers didn’t get paid for their work and that was seldom the focus of why they wrote. They wrote for the edification of their tiny public in those times of general illiteracy, and were satisfied if they made a contribution to their community. For example, Jonathan Swift, of Gulliver’s Travels fame, wasn’t typically paid for his work but rather published in order to be read. Similarly, Henry David Thoreau joked that “I now have a library of nearly nine hundred volumes, over seven hundred of which I wrote myself.” Self-publishing was relatively common way for writers, especially those with an entrepreneurial spirit, to build their audience.

This is not just an ancient phenomenon limited to those writers that many agree are classic authors but few have read. Dozens of relatively recent writers have been known to self-publish as well, such as Ezra Pound, Margaret Atwood, Ernest Hemingway, and Stephen King.

Two very recent self-published authors have done more to change the face of publishing and inspire those who wish to write than thousands before them, however. As well, perhaps inadvertently, they have done much to bring the edifice that is the publishing industry to heel.

Hugh Howey is the science fiction author responsible for the Silo books, a post-apocalyptic series which examines the survivors of 081513-acc-howey11a nanotechnology disaster. His well-written books have sold in the millions and, because they were self-published primarily on the Amazon Kindle platform, have done much to bring the potential of that delivery method to authors and readers. Howey is a committed advocate for self-publishing and the reader-centred experience and maintains a strong web presence even though he has used his proceeds to sail the world in his new yacht.

What is particularly inspiring about Howey’s success is how matter-of-fact he is about his achievement. He gives thanks to his readership and praises the Kindle platform, and acknowledges that he worked hard to perfect his craft. Also, Howey makes his success sound possible for others, and many are those who wish to follow his financial trail, although they may be less interested in the hard work of writing.

He is not the only 51+fyoIWeBL._SY344_BO1,204,203,200_success story; James Redfield sold 100,000 copies of his first book, The Celestine Prophecy, out of the trunk of his car before being offered a book deal by Warner Books. Subsequently, the Prophesy spent years on the New York Times bestseller list. Likewise, Lisa Genova self-published Still Alice through iUniverse lg_sa_movie_cover(2007) before it was bought by Simon & Schuster once it had proved itself in the market. Success stories about well-written books are only part of the publishing story, however.

Another part of the narrative is the market research that is already done by word of mouth and social media 13410943so that books like Beth Reekles’ YA novel, The Kissing Booth, has millions of downloads despite the fact that she was a 17-year-old self-published high school student. Her book was snapped up by Random House, whose million-dollar three-book deal likely has inspired many other high school students to try their hand at the keyboard.

E. L. James’, or more accurately, Erika Leonard’s Fifty Shades of Grey is a success story very different in kind. Ms. Leonard began her publishing odyssey by posting fan fiction on Twilight fan FSG_31_5_Promo_BW_3F.inddsites, and was soon so popular that she took the advice of her new community and brought out an eBook of her stories. An immediate and runaway success, her eBook and subsequent print copy have sold over a hundred million copies. Some derisively label the book, and later the series, as housewife porn, but few deny that Ms. Leonard has struck a nerve and that nerve has produced gold.

What is particularly inspiring about Leonard’s success is how poorly written her book is. The story is trite, unrealistic and, according to Emma Green from The Atlantic, dangerously out of step with modern notions of consensual if alternative sex. For my own part, I am more interested in the books’ extreme popularity. They are so popular, in fact, that they have brought the major publisher Random House begging. Likely this is due to the fact that the books have already developed an audience and therefore cost nothing to advertise. I’m not sure what happened over at Random House, but perhaps that news made the marketing department thoughtlessly manic, but whatever the reasons, when Random bought the rights to her text they published it virtually unchanged.

For the writer, that is more than inspiring. The largest publishers in the world who claimed that self-publishing is the last resort of the desperate author whose terribly written and unedited trash cannot sell otherwise, have taken on what basically is unedited trash as long as there is money in it. We’re not surprised that they are a money-making enterprise, but we were often fooled by their statements about the quality of their output. We are no longer confused. As American author Ken Poyner said very damningly and succinctly, many self-published eBooks look like they “were written with rocks, by rocks, for rocks, on rocks,” and now one of those dull stones has exposed the industry for what it is. If the major publishing houses so obviously don’t care about excellence, then the last holdout of their power, the myth that they are arbiters of quality and gatekeepers to the sacred library, implodes.

Random House may not be worried about their reputation after publishing a book which makes so much money, but for those of us who pay attention to our craft, who labour to produce art, it is rather freeing to think that the last barrier keeping someone from sending a book into the world on Amazon is gone. Hugh Howey told us we could do it, and Erika Leonard’s success shows us that the major publishing houses’ claims of excellence and literary merit was a smoke screen. We can thank both of them for opening up the market to the writer who wishes to send their work directly to their readers and not worry about the opinions of a middleman industry that has finally exposed its greedy and soiled hand.

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