Category: Uncategorised

LJ memes, I discovered today, have a pen-and-paper forerunner from the 19th century. ‘Confessions’ were series of meme-like questions (‘your favourite book?’, ‘your greatest regret?’) — often in book form, so you could inflict the questionnaire on multiple friends and collate the answers.

Sadly, the only online traces I can find are from when Famous People got involved. Marx’s daughters liked them, so we have a set of answers from daddy, and another from an impressively bad-tempered Engels.

Vanity Fair

doggedly maintains one once answered by Proust, and Mark Twain* was typically caustic about a printed variation on the theme.

All those examples are fairly dull, to be honest. But there must be thousands more buried in obscure archives, and among them presumably some with interesting questions and/or answers. It’d be a nice small project for somebody to dig a few out, transcribe them, and reanimate them for the web. Think of it as the meme equivalent of Jurassic Park.

Also: ‘asking friends a list of questions’ is the kind of fad that must have been tried in lots of different contexts. What other forms did it take, in other times and places?

* Mark Twain:

Nothing could induce me to fill those blanks but the asseveration of my pastor that it will benefit my race by enabling young people to see what I am, and giving them an opportunity to become like somebody else. This overcomes my scruples. I hâve but little character, but what I hâve I am willing to part with for the public good.

[further teleological Victoriana: readthroughs, wargames]

I’m not entirely convinced by Bruce Sterling’s love of Cibelle. He says of the ‘Abravanista’ movement around her:

So the Abravanista crowd are a kind of “oh fuck off” counterculture who have gone into a vibrant, post-traumatic creative scene. It’s this air of surreal nihilism that puts some iron in their bones. It’s why I take them seriously and consider them global-scale trend-setters as an art movement.

Also entertaining is that she’s very firm about being based in Dalston — in the same way as artists of other generations might emphasise being in the Castro, or the Greenwich Village, or the Left Bank. Queue laughter from all my father’s generation

Have been reading posts by/about refugees, asylum seekers and other migrants. There’s some great stuff out there; the one constant seems to be black humour

Mo says when we can finally work his friend can get me a job in McDonald’s. I’ll remember to wear a suit for the interview. Why don’t you go for the job, I say. It’ll take your mind off the goat. He looks at me angrily and leaves.

4:30 p.m. It turns out the goat was a decoy for worse news. Apparently Mo’s great aunt has testicular cancer. An incorrect translation, I hope.

5 p.m. Back in the room I try to cheer Mo up by reminding him he is twenty years younger than me and has a great future. But I am not sure he appreciated me as a gauge for his achievements. After all, the boy has dreams. Maybe one day he’ll make it to Hollywood. They are always looking to fill those crowd scenes.

According to the New York Times*, there’s lately been a rash of single-person protests in Moscow.

Demonstrations require authorization, which often isn’t given. A single person, though doesn’t count as a demonstration, and so can stand anywhere they like, holding a placard with impunity.

Or almost with impunity. Counter-protesters (in this case, government supporters) have a kamikaze option. They join the protest, with a placard giving the opposite view. Now it’s an illicit two-person demonstration, and all participants can be arrested:

Under a quirk of Russian law on rallies and protests, so-called individual pickets are legal without permits, which the opposition rarely obtains. Single protesters, standing 30 feet or so apart, may hold signs in public. As the Russian police were interpreting the rules, two protesters standing together were grounds for arrest — even if they came from opposite sides of the political spectrum.

* all the reports I’ve found on this lead back to the New York Times or Washington Post; I’ve not found anything on Russian blogs, etc. I don’t

think

it’s been made up, but I’m not going to spend long checking.

Tagged


russia

Charming introduction to Theodore Zeldin’s books of French history:

Zeldin’s approach can be understood as a kind of historical ethnography, while Todd’s approach emphasizes processes and structures of nation formation.

What’s striking is how out-of-place Zeldin’s work must be in contemporary academic history — but equally, how it’s the kind of history people really want to write, and to read. I’m becoming increasingly sympathetic to the idea of some kind of revival of 19th century humanities, with the diligence and the emotional involvement. I’m not sure if you can manage that without the racism and shallowness — though is it really better to have your prejudices concealed behind dull prose and academic walls?

Think Ed Miliband is passive, useless? Wrong. Jim Jepps understands: he has ascended to such mastery that he can alter history with the slightest motion:

Meanwhile Miliband watches, as if to say “I am stone. As life comes and goes about me, I am rock. Let rivers rage and thunder crash, what are these ephemeral twitiches to the aeons?”

As libraries shut, offices close, unemployment rises and riots flare across the streets all we see are Lib Dems and Tories racing round setting light to schools, and urinating on our armed forces (but only the living ones, never the dead).

Of course, Labour’s ranks are not all schooled in Miliband’s teachings. Some cluck and splutter “Do something!” They shout “Call someone a bigot! Announce a policy initiative! Issue a press release! Do something!”

Miliband stops breathing, a hint of a frown crosses his face, but just for a moment. Holding up one finger he silences them. A deathly quiet falls. “Listen.” One brave Labour acolyte steps forwards, and trembling asks “Wh… what is that sound? It’s cutting me to the quick… horrible…” she breathes, eyes wide.

“It is the weeping of my enemies.”

Also via Jim, a rant about protest organizers in London:

the left are not to blame for the brutal police tactics, they are not guilty of kettling anyone, and they are not responsible for arrests. Nonetheless they are responsible for unnecessarily putting people in situations where these things inevitably happen.

The

Sekhmet Hypothesis

is the idea that pop-culture upheavals follow sunspot patterns. Every 11 years the sunspots hit a peak, and so there’s a culture shift. If you squint really hard you can kind of see it. Warren Ellis:

1955 — the dawn of rock’n’roll. 1966 00 is when the Sixties happened. 1977 — punk epxlodes. 1988 — aciiiid. 1999 — fucking nothing.

So, we’re now in a cultural rut which even bizarre sunspot theories can’t extricate us from. Ellis again:

here in the Zero Years of the 21, even those most reliable engines of creation of the last half of C20, Britain and Japan (both islands, both post-imperialist, both post-major and incredibly damaged economic shell games, both finding their stations as makers of art) are coming up empty. Coldplay and Fruits Basket? Give me strength.

It’s a chilling thought, but maybe worth considering, even only as a Threat Condition to be armed against: maybe we’re stuck here.

[compare: the post-temporality Bruce Sterling has been turning into a theme, e.g. in his transmediale keynote last year]

Adam Curtis has a blog

Curtis is IMO the most interesting documentary-maker currently active, by a healthy margin. He spends months or years closeted in the BBC archives, intermittently emerging with documentaries like The Trap or The Power of Nightmares.

Most of his documentaries fit into a coherent project, an intellectual history of the 20th century. What continually fascinates him is the interaction between emotions and politics, how ideas about human nature shape how we see ourselves, and so form the background assumptions which justify political movements. As he told Charlie Brooker:

“What I’m hoping they’ll do is pull back like in a helicopter and look at themselves and think about how they’re a product of history, and of power, and politics, as much as a product of their own little inner desires. We’re all part of a big historical age. That’s just what we are. And, sometimes, we forget.”

The blog extends these themes, often accompanied by decades-old clips which might otherwise never have found their way online.

Here is a typically fascinating post. Curtis takes Behavioural Economics — popularised in ‘Nudge’ and by Dan Ariely, now being politically weaponized by Cameron’s Behavioural Insight Unit — and ties it to Behaviourism. Behaviourism is the psychological apporoach* of treating the mind as a black box, not trying to understand it internally but just tracking how it responds to certain stimuli. Curtis:

Drawing on… behaviourist ideas [

Nudge

author] Thaler wrote a paper in 1981 with a great title – An Economic Theory of Self-Control.

This is what lies behind the Downing Street unit’s plans to find mechanisms to manipulate people so they will do “good” things – like save more for retirement or eat less bad food.

Skinner himself [the leading figure in Behaviourism] was acutely aware that modifying human behaviour in these ways raises serious political questions. Not just about individual freedom, but about who decides what is “good” behaviour, and what happens when others decide it is bad.

These are questions that the Nudge enthusiasts seem to be blithely unaware of.

The whole blog is fascinating, and is at the very least full of arguements to interestingly disagree with. I’m a fan.

* ‘approach’ because it hovers uneasily between being a methodological practice of conducting experiments and a theory of how the mind works. It’s comparable to the ‘homo economicus’ model of rational self-interest in economics. Both are trivially true, but only if you sideline some of the most important causes of behaviour. Both function very well in narrow circumstances which make for good journal articles, tempting researchers to focus on those circumstances and ignore the rest. Both thus had a similar academic trajectory — innumerable grad students applying the theories in ways that were clever, internally consistent, and applied to the real world only if you ignored the footnotes. Both were accordingly attacked by outsiders determined to blame the theory for the shortcomings of its application.

Adam Curtis has a blog

Curtis is IMO the most interesting documentary-maker currently active, by a healthy margin. He spends months or years closeted in the BBC archives, intermittently emerging with documentaries like The Trap or The Power of Nightmares.

Most of his documentaries fit into a coherent project, an intellectual history of the 20th century. What continually fascinates him is the interaction between emotions and politics, how ideas about human nature shape how we see ourselves, and so form the background assumptions which justify political movements. As he told Charlie Brooker:

“What I’m hoping they’ll do is pull back like in a helicopter and look at themselves and think about how they’re a product of history, and of power, and politics, as much as a product of their own little inner desires. We’re all part of a big historical age. That’s just what we are. And, sometimes, we forget.”

The blog extends these themes, often accompanied by decades-old clips which might otherwise never have found there way online.

Here is a typically fascinating post. Curtis takes Behavioural Economics — popularised in ‘Nudge’ and by Dan Ariely, now being politically weaponized by Cameron’s Behavioural Insight Unit — and ties it to Behavoiurism. This is the psychological apporoach* of treating the mind as a black box, not trying to understand it internally but just tracking how it responds to certain stimuli. Curtis:

Drawing on… behaviourist ideas [

Nudge

author] Thaler wrote a paper in 1981 with a great title – An Economic Theory of Self-Control.

This is what lies behind the Downing Street unit’s plans to find mechanisms to manipulate people so they will do “good” things – like save more for retirement or eat less bad food.

Skinner himself was acutely aware that modifying human behaviour in these ways raises serious political questions. Not just about individual freedom, but about who decides what is “good” behaviour, and what happens when others decide it is bad.

These are questions that the Nudge enthusiasts seem to be blithely unaware of.

The whole blog is fascinating, and is at the very least full of arguements to interestingly disagree with. I’m a fan.

* ‘approach’ because it hovers uneasily between being a methodological practice of conducting experiments and a theory of how the mind works. It’s comparable to the ‘homo economicus’ model of rational self-interest in economics. Both are trivially true, but only if you sideline some of the most important causes of behaviour. Both function very well in narrow circumstances which make for good journal articles, tempting researchers to focus on those circumstances and ignore the rest. Both thus had a similar academic trajectory — innumerable grad students applying the theories in ways that were clever, internally consistent, and applied to the real world only if you ignored the footnotes — attacked continually by outsiders determined to blame the theory for the shortcomings of its application.

Marina Abroamovic:

The underlying question in all of this is, of course: why? Why put yourself though such suffering in the name of art? Abramovic has no easy answers to that question. “I am obsessive always, even as a child,” she says, suddenly serious, and, for the first time, pausing for thought. “On one side is this strict orthodox religion, on the other is communism, and I am this little girl pulled between the two. It makes me who I am. It turns me into the kind of person that Freud would have a field day with, for sure.” She hoots with laughter again and reaches for the English tea.

…

“The brother of my grandfather was the patriarch of the Orthodox Church and revered as a saint. So everything in my childhood is about total sacrifice, whether to religion or to communism. This is what is engraved on me. This is why I have this insane willpower. My body is now beginning to be falling apart, but I will do it to the end. I don’t care. With me it is about whatever it takes.”

compare: the Hunger Artist, Ashley Z’s ‘private performance’, pornography