Tag Archives: culture

Friendship in the Time of Facebook

Like myself, most Europeans, especially older ones, have longtime friendships across the political and ideological spectrum. It’s not uncommon to have a dinner gathering where one person has communist sympathies, another is a nationalist conservative, another an atheist, another a churchgoing Catholic, and so on. We talk freely, argue like hell over the dinner table, and even occasionally insult one another: but as heated as it gets, at the end of the evening, everyone hugs and is still friends. Friendship trumps ideology.

Not so in America. Even when I first moved here in 1989, I noticed that people don’t tend to form friendships across ideological and religious lines, and stick in safe little groups where everyone shares the same views and politics. I suspect it’s partly because the US media has always been more dominant and divisive due to the need to cater to the bottom line, and partly because of social divisions that go back to the days of the settlers.

Social media, and now the election of an anti-establishment, insurgent president, have made the situation intolerable. As someone who still has—and always will have—friends across the spectrum, I’m far more horrified and disheartened by the hatred and vitriol I’ve seen explode across social media in particular than I am by the election of Mr. Trump, whom I decidedly dislike (let me state this very clearly: although I won’t touch partisan politics and am apolitical, most of my social views tend to the extremes of liberalism, and I’m a hard agnostic/soft atheist. I’m the son of Italian immigrants to the UK, an immigrant myself in the US, and was brought up in an extremely diverse environment in London).

The thing that shocks me most of all is that the worst of this hatred—and I use the word in its ugliest meaning here—comes from my friends on the liberal left, not the right. My conservative and Christian friends grumbled and feared for their beliefs and values during the eight years of Obama’s (a man I greatly liked and admired) presidency; sometimes they complained. But I never heard them express naked hatred or abandon a friendship over ideologies.

Since before Trump’s election, however, and more than ever now, I’ve seen many of my friends on the left, and some of these are brilliant people I respect enormously, go on a berserker rampage of unfriendings, both on social media and in real life. I’ve watched them cry, shake with rage, hurl ad hominems at anyone on the right, complain of depression and sleeplessness, and all but foam at the mouth over Trump’s presidency. Facebook has become so deeply toxic that I’m taking a sabbatical, possibly a permanent one.

What truly terrifies me is the insistence that anyone who voted for Trump must be a racist and misogynist: this is rather akin to calling all Democrats baby-killers because they believe in funding women’s reproductive health and allowing women choice. The double standard and lack of human empathy on display as these people apply their if-you-voted-Trump-you-can’t-be-my-friend policy is simply mindboggling, because many of these same people voted for Hillary Clinton, often overlooking what they themselves cite as her own lesser qualities and failings. This kind of inability to walk in another’s shoes is how genocides and civil wars begin. (I don’t for a moment believe that’s likely to happen in America, not least because liberals tend to not own guns, thank goodness.)

Here’s the thing: whether or not you think a politician has dirt on their hands or unsavoury views, if you believe in politics and want to vote, you have to hold your nose and accept that the platform may be more important to you than the qualities of the individual leader, especially in a de facto two-party system such as we have in the US. We can dislike Trump, but the man is no Hitler, and America is not post-WWI Germany. Nor are many of the “news” sources my liberal friends follow necessarily more objective than Fox News or Breitbart.

And yet so many good people seem to feel entirely justified screaming abuse at former friends who’ve never done a thing to hurt them; they call them racists and fascists, and cut them out of their lives simply because they don’t agree with the person’s ideology. Friendship is wielded like an axe, a way of shutting down speech. To thus condemn half the nation, judging people and friends by politics and ideology rather than their essential humanity and goodness, is an act of intolerance, of demonization and dehumanization, of the worst kind of tribalism, that, frankly, you won’t find on the right unless you start talking to white supremacists and hate groups.

I have older posts in this blog where I talk about discourse, civility, and building bridges. How is cutting yourself off from everyone who holds a different view from you going to ever result in any good? When you buy into hatred and allow yourself to become so narrowly polarized, the only winners are the media, news and social, who get more clicks and eyeballs, and who are largely responsible for all this in the first place.

As Bob Dylan put it, “you’re only a pawn in their game.” Yeats had it right too: “the center cannot  hold” when the best lack all conviction, while the worst are full of passionate intensity.”

Finally, I very strongly recommend picking up a copy of Guareschi’s The Little World of Don Camillo, written in the immediate post-WWII days by Giovanni Guareschi, a popular Italian journalist and satirist. Set in a small village in Northern Italy, it’s hard to imagine anyone of any sensibility not finding these stories funny, thought-provoking, and healing. From the book description:

In story after story, the hot-headed Catholic priest, Don Camillo, and the equally pugnacious Communist mayor, Peppone, confront one another, sometimes in a serious and violent manner.

The clever bit is the way Guareschi engineers a resolution to the conflict and transforms the situation to the great benefit of the local community, so that the two men put their political convictions aside and, however begrudgingly, develop respect for one another.

To enable this, the author creates a third main character, his finest creation and the most surprising. Il Cristo presides over proceedings from above the altar of the town church and counsels Don Camillo, exposing and undermining the stubborn priest’s personal politics and prejudices and, with fascinating insights and gentle humour, suggests paths of action which, with the benefit of hindsight, we come to see make things right.

Guareschi claimed that the voice from above the altar was simply the voice of his own conscience, but in the stories it is a living reality which enables solutions so simple that they are beyond the reach of political minds clouded with ideology and the need to win.

(Note: comments on this blog are moderated.)

5 Comments

Filed under Material World

Easter on Skopelos, the “Mamma Mia!” Island

In celebration of Greek Easter this weekend, I decided to post the following short chapter from my 2011 nonfiction book, “Aegean Dream.” This chapter describes the Easter we  were part of when we lived on the tiny island of Skopelos–the real “Mamma Mia!” island–in 2007. Χριστος Ανεστι!

Truly He is Risen!

Easter was rapidly approaching. Church steps were scrubbed and cleaned, and fresh coats of limewash applied. Bells pealed. Masses were crowded. The larger churches had been holding daily services during the week leading up to Good Friday. There was such a sense of excitement and anticipation in the air that at times both of us wished we were believers, so as to more directly experience the joy in the air.

Not wanting to miss the Easter celebrations as we had Carnival, we asked Sofía and Rita what the schedule was.

On the Thursday evening, they explained, each parish’s ceremonial bier would be garlanded with flowers by the girls and women of that parish, in preparation for Good Friday, when the Christ-effigy was taken down from the cross and placed within the coffin before being paraded through the streets.

Good Friday was a day of mourning. The very devout ate only sour foods, in memory of Christ’s being given vinegar to drink. The evening procession was the big event of the day.

“The next evening,” said Sofía, “at the Saturday night Mass, all the lights except one candle on the altar are put out. Then, one by one, everybody lights their candle from this one. It is incredible to see this. They carry the lit candle home, and make a cross with the smoke over their front door, to bring them blessings for the rest of the year.”

Linda asked if it was all right for foreigners to participate. “Yes, Yes!” said Sofía. “Come at seven-thirty. We will have aperitifs together, and then we go.”

Katerína, the Frenchwoman who worked at Gorgónes and who had hooted with laughter at my attempts to translate my website into Greek, had warned us about a language pitfall specific to the season. In Greece you grow used to replying to greetings with the word epísis, meaning ‘you too’, or ‘and you also’. But on Easter Sunday, and for days afterward, it was traditional to greet everyone with the words, Chrístos anésti, Christ has risen.

“So in my first year,” she said, “when somebody said to me, ‘Chrístos anésti!’, I would reply, ‘epísis,’ the normal answer to a greeting in Greece. People were shocked, even angry, because I was saying ‘You also are risen!’“

“So what’s the correct form?” said Linda, when we’d stopped laughing.

“You must say, ‘Álithos anésti’, which means, ‘truly He is risen’. Telling someone they too have risen from the dead is not considered polite!”

 #

We arrived at Sofía’s house a little before seven-thirty on Good Friday, had a Campari and soda, and strolled together to the church. The night was cool and clear.

Several dozen people were already gathered in small groups on the large terrace outside the building. Inside was a press of people, beyond which we glimpsed a mass of flowers covering the top of the bier. The moody owner of the pharmacy on the paralía (shoreline) was on the steps; Alexándra Tsoúmas was coming out as we entered the church.

Once inside, we discerned a distinct current among the crowd, a circulation toward the bier and then back toward the entrance. As we approached, I saw first Sofía, and then Rita, dip forward. They were kissing the brow of the Christ-effigy in the coffin.

Linda, who was ahead of me, didn’t miss a beat; I followed her example. I leaned into the cave of flowers, and for a second entered another world, a place of bright, sweet-scented blooms and the warm candlelight dancing on the olive-skinned face of the Savior.

We lit our candles and joined the growing crowd outside. The candles came with little plastic guards to keep the flame from blowing out in the breeze. Rita and Sofía met friends, some of whom they’d not seen in years. We chatted and watched the crowd.

A little before ten, the bier was brought out from our church as the head of the procession arrived. The procession had started at the parish farthest from the paralía. As the first bier and the priest of that church arrived, he was greeted by the priest from our church, litanies were exchanged, and the procession moved on. Ten minutes later, the next bloom-bedecked bier arrived, and the process was repeated.

The flowers, the incense, the liturgical chants by the light of hundreds of candles, the faces recognized as the entire village flowed steadily past like a great, slow river, the knowledge that we were witnessing a ritual unchanged over centuries: these were the invisible cables that bound this community together. Witnessing it, I felt a great peace, a comforting sense of security and permanence. It was beautiful.

When the final group had paused and moved on, the bearers of the bier from our church followed and we all folded in behind. An hour had passed since the first bier’s arrival. The night had become crisp, and we were glad of our leather jackets.

We flowed down the narrow streets toward the paralía, borne by the current of villagers carrying candles. Nearby was Lázaros Tsoúmas, CEO of the Próton grocery, walking solemn-faced with his children. The procession was hushed. It was, I remembered, a day of mourning.

As we arrived at the last small church before the paralía, the procession ahead began to dissolve as if by unspoken command, breaking into small groups that trickled away without fuss. “We can leave our candles here,” said Sofía, pointing to the interior of the little church. Other people were doing the same: the small space pulsed by the light of hundreds upon hundreds of half-consumed candles, its saints staring out of their icons among a sea of rich wood and glinting gold.

“Shall we go to Ánemos and get a drink?” said Rita. We were more than willing; it was eleven-thirty, and there was a general movement toward the paralía and its bars just one street down. Both of the big ferries that served the islandthe G&A Lines Jet Ferry and the Hellenic Seaways Skiáthos Expresswere moored alongside one another in the harbor, something I’d never seen in the off-season: the sons and daughters of the Spórades had returned to spend this most important of all holidays with their families. Above the giant, dark opening of the loading bays, the red digital banners that usually displayed the ferries’ sailing time and destination glowed with Easter greetings.

The bars were doing a roaring trade. Ánemos was packed, so we settled ourselves at a small outdoor table. I saw the owner of Omorfiá, one of two high-end craft stores on the island, a place where we both hoped to place our products, sitting with a group of friends. A few minutes later Kákos, our lawyer, walked by. Rita greeted him by his first name; he acknowledged her without stopping.

We sipped our drinks and took in the atmosphere. People kept stopping by to greet Rita and Sofía. There was merriment as friends and relatives who hadn’t seen one another since the previous year became reacquainted. The day may have been one of mourning but, as after any funeral, celebrations were now appropriate.

By one-thirty we’d begun to feel the cold. Rita, with her twenty-year advantage over her Mom and ourselves, was just starting to liven up and was ready to party. There were men out there, and the night was young. We gave her a farewell hug and accompanied Sofía to her door on our way home.

Greek Orthodoxy, Linda and I agreed, was a religion we could live with: big on ritual and eye candy, party- and alcohol-friendly: a faith wherein both Saturday night and Sunday morning could coexist.

 #

We’d arranged to join Rita and Sofía again the next evening for the Saturday night mass; but Linda, who is somewhat allergic to pollens, had broken out in an alarming rash and was feeling awful. We called to apologize and spent a quiet evening at home.

Next day, Easter Sunday, found Linda on the mend. This was fortunate, since Spýros and Mára had booked us several weeks earlier for the big Easter feast at the kalívi (country cottage). We’d had several other invitationsfrom Tákis, Vasílis, and Apostólos, the neighbor above our workshopall of whom were grilling lamb and hosting large gatherings. We assured them we’d at least stop by late in the day if we had the steam left.

But how to dress? It was sunny, and there was a good chance we’d be outdoors. But in the past we’d more than once found ourselves underdressed for an event, so clueless were we about the social protocols of this land. Given the importance of the day, we decided that casual-smartslacks and dress shoes for me, a crisp dress for Lindawould be appropriate. Best to err on the side of elegance.

Strátos and Anna picked us little before noon. We arrived to find several people already seated outdoors in the small meadow by the chicken coop. A long wooden table had been set out, flanked by two long benches and an assortment of chairs. A little distance away, Spýros was turning a spitted lamb over a fire, while Dimítris, Anna’s employer, likewise attended to a goat; on the same spit, a dark, sausage-like mass three feet long was sizzling away. Spýros had started the cooking a couple of hours earlier, and the meat was about halfway done.

We were hugged by all those we knew, and greeted with expressions of Chrístos anésti, which we countered with the requisite and traditional password álithos anésti. We were grateful we’d been coached in this beforehand.

Everyone, except for a small old gentleman and two black-garbed, elderly women we’d never met, was wearing jeans. We were seriously overdressed. And it was warm here on the southerly side of the island. Shorts would not have been inappropriate.

We were introduced to the older guests, who turned out to be Dimítris’s parents and aunt, and to his two sons. The sons could not have been more different. One was round and flabby, with long, frizzy hair tied back in a ponytail, and owlish eyes behind alarmingly thick glasses; the other was a small bull of a man, with hard, close-set eyes and a distinct aura of menace about him. Father and sons owned a car hire business as well as the ACS courier agency where Anna worked. Another couple, friends of Strátos’s, had come from Alónissos for the day.

Linda had baked chocolate chip cinnamon rolls for the occasion, and these, along with our bottle of premium red wine, were whisked off to the kitchen. I was handed a glass of the usual thin homebrew, and took a turn cranking Mr. Goat’s spit. Between the greasy smoke and the occasional spritz of goat fat, the smart clothing was a wasted nicety. But it was pleasant to sit in the spring sunshine, smelling wood smoke and crisping meat. Spýros and Mára had once more made us feel like family. We were very blessed.

The sausage-thing was first off the spit. By now everyone was hungry, and lightheaded from the wine and sun. “Koukourétsi,” announced Mára, with her usual enthusiasm, sliding three thick slices of the stuff onto our plates. A casual question confirmed my suspicions: we were being served the organs and innards of at least one of the spitted beasts, and were left in no doubt that this was considered a great delicacy by everyone present.

With the notable exception of foie gras, I’m not a fan of organ meats: haggis, brains, tripe, kidneys, tongue, blood puddingall deserve a polite but firm no, thank you in my book. And nowoh God!how was I going to get out of eating this stuff?

But with our dear hosts sitting so close, and Mára clearly eager to see our faces light up as we sampled this treat; and Linda encouraging me to ‘just try a bit;’ and the admittedly mouthwatering smell coming from my plate as, fork poised, I tried and failed to find a graceful exit from my predicament; and the undeniable fact that it looked pretty much like a dark and lumpy version of cotechíno, a variety of cooked salami served in northern Italy which was, face it, one of my favorite foods on Earth…

I cut off a piece and popped it in my mouth.

Bit down on it, ready for a quick swallow if the taste proved unmanageable.

To my great relief, it was rather like a salami of some sort, albeit a very complex, nuanced, and distinctly liver-flavored member of the family. But it wasn’t bad, and I was able to muster appropriate sighs and moans of delight without feeling too false about it. Mára and Spýros beamed.

Salads came, along with beans, slabs of féta, olives, and more sour, wine-flavored liquid. Before long, the lamb arrived. Spýros and Strátos set it down at the end of the table in front of Mára, and slid out the skewer. Mára made a couple of big incisions, plunged both hands into the steaming carcass, and began to tear off big hunks, piling them onto our plates as we handed them down the table to her. She was chuckling. We’d never seen meat served this way at a dinner party, but at least it must be tender.

They set the half-emptied lamb on the table not far from Linda, the ghastly remains of its face, complete with pointy teeth and cooked, milky eyeballs, facing us. We tried not to look that way.

The meat was excellent, at once more fatty and gamey than any lamb we’d eaten in the past, with the spiciness you’d expect from a flock whose diet included wild sage and oregano. Happily, Mr. Goat never even made it to table, so stuffed was everyone by the time it was even mentioned. This was a good thing, since neither Linda nor I are fond of goat.

The sun grew hot. Dimítris sat to our right, one of his sons beside him, one facing. He spoke some English, but insisted on making us work hard at our Greek. I liked the man: he was charismatic, with a gentleness that belied his dark, weather-beaten exterior. He liked to laugh, and it was clear he thought Linda a good sport as they bantered in Greek. I was proud of her: my wife had proved herself courageous, adaptable, and wonderfully crazy. Not for the first time, I could hardly believe we lived among these extraordinary people.

The chocolate chip cinnamon rolls came and went, along with coffee, and the party began to break up. The remaining few of us adjourned to sit at a table in the shade of the house. Linda and I excused ourselves and took a stroll up the lane and back, admiring the nearby kalívis and olive groves. Many of the houses still had working wells complete with iron bucket and crank, and I was unable to resist lifting the lid on one of these and peering in to see my head silhouetted against a perfect disk of deep blue in the blackness some twenty feet below.

We returned to find a neighbor had arrived, a loud, fat man who’d clearly drunk more than was good for him. In an aside, Mára let us know she wasn’t pleased at the man’s arrival, and it was easy to see why: he’d monopolized the conversation and showed every sign of going on for hours. Spýros saw me watching and did a surreptitious eye-roll to indicate his own feelings, but our hosts were too polite to interrupt their new guest.

By now it was evening, and when, a short while later, I asked Strátos if he could give us a ride home sometime soon, he and Anna seemed happy for an excuse to leave.

Mr. Goat, all wrapped up in yards of tinfoil but still on his spit, stood propped against the front door frame, ready to ride back to the Balabánises’ in the back of the pickup, where I imagined he would end up in the freezer.


1 Comment

Filed under Material World

Why We CAN’T All Get Along

A couple of days ago, as the US Supreme Court prepared to visit the interminably vexed question of gay marriage, I had an interesting exchange of views with a Facebook friend I deeply respect, Michael Potts, Professor of Philosophy at Methodist University in Fayetteville, N.C.  A Christian of a powerful intellectual bent, Michael expressed the view that “we can’t go on the way we’re going without the culture war turning into something more than a metaphor”, and that the eventual solution might be a move towards setting up semi-autonomous communities of like-minded individuals.

The same idea—taken a bit further—has been floated by a number of individuals, including some libertarian billionaires. Their proposals essentially envision de facto city-states with their own governments and laws, sometimes with the goal of creating tech hubs just outside US territorial waters so as to circumvent the US visa requirements which are increasingly threatening to put a brake on a strongly resurgent tech industry. Other groups driven more by ideals than business considerations just think it would be really cool to experiment with new types of social order, and I confess the idea holds great allure. Most of these ideas involve seasteading, the locating of these new communities on manmade islands or even simply recycled oil rig platforms.

There are strong arguments both ways. At the same time as I think our only hope as a society, even as a species, is to learn to compromise, reach accommodations, and work together with a shared vision, it’s becoming increasingly clear to me that this is a lost cause. It seems to me that conflict and struggle are so deeply hardwired into our primate psyche that there isn’t a hope in hell—absent forced external tampering or thought control, and none of us want that—of ever resolving our deepest differences. Not, at least, within a pluralist, democratic system, and least of all within a dog-eat-dog capitalist society with free speech and free media. And we know how well the alternatives worked.

I remember back in the early oughts talking to some fellow who was worried about the “black helicopters” and the UN’s “New World Order,” a popular right-wing meme about the Antichrist forcing free nations into a single world government. I pointed out that the maps of Eastern Europe were being redrawn every few months, it seemed, in the wake of the collapse of communism, and that the exact opposite was happening, with people everywhere who’d been welded together under strongmen like Tito wanting instead to secede and govern themselves.

The internet has of course added fuel to this particular fire, both directly and indirectly, with traditional media forced to ratchet up controversy and partisanship to compete for a shrinking audience. And while I—an extreme social liberal on many issues—would like to think that we can reach accords on the issues that divide us, and daily hear Rodney King’s impassioned words, I know the chances of this ever happening are close to zero.

The irony perhaps is that while we of social liberal or true libertarian bent (as opposed to the neo-libertarian conservatives) are willing to let others live the way they want and not impose our ideals on them or dictate their lifestyles, it’s just about impossible for a devoted Christian to take that stance. Much as it drives me nuts, I refuse to take the easy way out of the rabid atheist and absolutely dismiss their worldview. While deep religious faith  may to me be at best a comforting crutch and at worst delusional,  to others it’s part of who they are. And you can’t demand respect without giving it, however grudgingly. We can disagree with someone without making them the enemy.

In conclusion, I’m going to quote Christian White, one of the protagonists of my recent thriller, “Sutherland’s Rules,” who finds himself pondering these same issues in the hills of Afghanistan after a narrow brush with death, and has just been reassured by an Afghan friend that “God is good”:

There were times when he’d have given body parts for real faith, for the comfort and unburdening it would bring. As a consequence, he thought about faith a lot, to the point where sometimes he felt downright stalked by God, as if God really needed him to believe, wanted his pathetic soul.

But try as he might, whatever powerful feelings he might have in the throes of fear and need (and didn’t everyone have those? Didn’t finding yourself in a foxhole turn everyone into a believer?), he couldn’t overcome his rational doubts. And you couldn’t fake these things, couldn’t fake belief. Oh, he knew plenty of half-assed believers, people who used church as a social club and mouthed religion as a good gambler might hedge a bet, and they seemed content enough. Not him. You didn’t try faith on like a pair of shoes, walk around in them a while to see if they fit before committing. If it wasn’t genuine and from the heart, it was hollow. And any God worth believing in would see through that.

Yeah, we’re never going to get along. It might well be time to experiment with some new social structures, because the current ones, and maybe even the whole edifice of western democracy, is threatening to burst at the seams. Expect a strong backlash from governments when the first city-states become viable.

Your comments are welcome.


Related

Floating semi-autonomous communities

My own earlier post about tolerance and America’s culture wars

Michael Potts’s excellent, thoughtful blog  (As a sample, check out this terrific post in which he addresses Christian misconceptions about Goth culture )

9 Comments

Filed under Uncategorized

The Samsung Galaxy S4: A Brief Rant

The Samsung S4? I can’t begin to fathom why anyone would get so excited over a telephone.

I’m sorry, a device. I know it’s so much more than a phone, that it’ll work as a TV remote, respond to crazy air gestures, possibly even tell you your weight and fortune. But it’s a gadget, people, not the Second Coming.

So while 600,000 Americans are homeless; while the Middle East inches inexorably towards a meltdown that will affect us all; while the sequester that nobody wanted but the public couldn’t be bothered to wrap their heads around begins to squeeze jobs, lives, and institutions; while bankers who should be rotting in prison get fresh bonuses and are once again happily dealing in collateralized mortgage obligations (which everyone has mostly forgotten about despite the fact that they brought about the recent Great Recession, and no, there never were any real regulations passed because the legislators are all in the industry’s pockets anyway); while all this goes on, almost half a million Americans watched Samsung’s online product launch event.

Are we insane? Oh, yes.

We’re insane because we use phrases like “sports hero;” because we spend $4 on 500-calorie desserts disguised as coffee drinks; because we allow the food, banking, and so many other industries to largely police themselves; because we think nutrition is complicated and, besides, refined, prepackaged garbage tastes better; because we think a global population of 7-going-on-9 billion people is okay;  because we think celebrities matter; because we surrender our privacy and freedoms to politicians who keep beating the War on Terror drum; because we continue to reward aggressive alpha male behaviour and inflexible thinking at every opportunity; because we think the arrival of yet another ephemeral bit of electronic wizardry is an event of vast import.

Oh yes. We’re insane.

12 Comments

Filed under Material World

Panverse, Publishing, and Hollywood: I’m Back.

Last night my wife and I watched the 1997 Science Fiction film, “Contact.” And, like 95% of the SF movies I see, it annoyed the living hell out of me. Why? Because it was a copout*.

The movie was a copout because it took no risks. In a genre where you can do anything, here was yet another contemptible example of the failure of imagination, the refusal to take risks. The movie fails largely by resorting to tedious tropes: the ambitious politician, the evil, scheming intelligence baron, the tedious attempt to reconcile the dichotomy between faith and science, the heavy-handed, tired message that humanity is at a crossroads between self-destruction and transformation. Oh, please. We knew all this five decades ago.

In trying to reduce the ineffable mystery of being to a comforting, human scale, the movie manages only one thing: to reassert traditional, even Christian values and fill the viewer’s mind with a bland mush—which, comforting as it may be to some, gets us nowhere. It’s the cultural equivalent of the heliocentric view of the world. Given the choice, I’d prefer to watch something like “The Core,” which, though truly awful, is at least honestly and unpretentiously awful, and actually provides a good deal more entertainment value.

The last good SF movie I saw was the 1971 Tarkovsky film, “Solaris” (my impressions of which can be found in this post). Beyond being a daring, exceptional film by any standards, “Solaris” was true Science Fiction because it rejected convenient tropes and succeeded in communicating the inexplicable strangeness of the universe and the ultimate isolation of the human condition, rather than trying to simply comfort the viewer and rake in maximum bucks. “Solaris” was art; “Contact” was visual junk food. And no prizes for guessing which made the most money.

Publishing today has just about caught up with Hollywood. Art and vision long ago went out the window, taking theme and relevance with them. Like Hollywood, no novel gets published without being heavily breathed on and hammered into formulaic conformity by several people, which likely include at minimum the author’s agent, the publishing house’s editor, and the marketing department. The result—at least in genre publishing—is an interminable deluge of fast-moving, relentlessly formulaic stories which are all event and movement without much content. If a story doesn’t conform to the iron requirements of genre and category dictated by marketers (e.g., no Romance without an HEA—happily Ever After—ending stands a chance of publication); if a protagonist isn’t relentlessly proactive; if the characters don’t all change in direct conformity to the industry-standard arc; if  the ending doesn’t resolve with all the  plot strands tidied up; forget it. Under these parameters, many of the  world’s greatest classics and most thoughtful, interesting novels wouldn’t ever see print today.

Oh, there are exceptions, of course. Once in a while, a standout will get through, like, say, “The Good Fairies of New York,” but those are very likely coming from an indie press or self-publishers.

And therein lies the only hope for risk-takers and nonconformist writers who put art, integrity, and theme front and center. Because if it doesn’t fit the suffocating template of Big Publishing’s category and genre obsession, it isn’t going to be published. I know too many good writers, even agented, Name writers, with excellent mss. that don’t stand a chance with the majors.

Which brings me to my own venture, Panverse Publishing.

I started Panverse in 2009 because I wanted to provide a venue for new SFF writers working at novella length, a then very underserved niche. As an example of how shortsighted even the relatively open SF market can be, I had the incredible fortune to be offered—and was delighted to publish—Ken Liu’s searing novella, “The Man Who Ended History,” which went on to receive terrific reviews and was nominated for both the  Hugo and Nebula Award. How telling that it took an unknown to publish it.

After publishing three annual anthologies of five novellas each, stories from which garnered several award nominations and one win (The Sidewise Award for Alan Smale’s 2010 novella, “A Clash of Eagles”), as well as a collection of short stories titled “Eight Against Reality,” I published my own bittersweet travel memoir, “Aegean Dream.”

“Aegean Dream” had been with my then agent over a year; but despite her best efforts, and several nice notes from editors saying how they loved the writing, nobody would touch it because it (i) didn’t conform to the saccharin “A Year in so-and-so” travel memoir formula, and (ii) at 135k words, it was at least 40% too long for the market category.

With zero advertising and no bookstore presence, “Aegean Dream,” published in both digital and POD edition by Panverse, sold almost 4,000 copies in 2012, was #1 book in both Greece categories on Amazon UK for over three months, and is looking set to sell strongly again in 2013. In addition, I was approached by Poland’s largest travel book publisher, Pascal, who noticed its success in the UK and are now in the  process of preparing the Polish language edition, due for release in July.

After a great deal of thought, I decided to call it a day with Science Fiction as both a writer and (with rare exceptions) as a publisher, for two reasons. First, as a lifelong fan and voracious SF reader, I’m rather disappointed by what’s going on in the field today (not much, IMO); secondly, it’s too limiting. And not just SF—any genre is limiting. When our very lives don’t observe genre boundaries, why on Earth should fiction? Readers, in my experience, are far, far smarter than most publishers give them credit for: they largely don’t give a fig about all the formulas, templates, and constraints the industry’s barons and gatekeepers typically try to impose on them—readers want a good book which is both well-written, well-produced, and which, most of all, entertains them, period. And if it breaks a few “rules,” and still works, all the better.

So, after much consideration, Panverse has moved from simply publishing SFF anthologies and my own work to being a real indie press. We have six novels and one nonfiction title coming out this year, and more scheduled for 2014. We have no separate imprints, no genre or category restrictions—our single and overriding mission is to publish books that absorb, reward, and stimulate the reader. Books that make the reader think, that affect them, that surprise them. Books that are about something rather than just being a breathless succession of events; books that are well-written and produced; books that stick with the reader long after the story ends.

The first Panverse title of 2013 is out, and it’s my own caper/thriller, “Sutherland’s Rules” (reviews at Amazon, Goodreads, et al). Best described as an intelligent caper/thriller with elements of the police procedural and the spy novel, finished off with just a shimmer of the fantastic, “Sutherland’s Rules” moves fast and introduces the reader to characters I hope they’ll enjoy and remember. Most of all, the novel is about something—in fact, several “somethings”—beyond the externalities of the plot; please check it out, and read an excerpt here.

As the year progresses, I’ll be posting more about Panverse’s upcoming books, my own work (I’ve just begun on the next novel), and, as usual, my occasionally eccentric and even contrarian musings on life. If you care to send your friends a link, I’d be absolutely delighted. You can also find both myself and Panverse Publishing on Facebook and Twitter, and of course sign up for this blog’s feed via the “Follow” link on left sidebar.

Thanks for visiting, and come back soon!

* The original Carl Sagan novel was rather more interesting, but not much.



What’s your take on this?

14 Comments

Filed under Uncategorized

In Praise of the Slow: A Meditation on (Free) Time

The first in a series of essays in which I air aspects of my own strongly-held, evolving, and sometimes contrarian worldview. Indulge me–this is about so much more than TV.

 

Fit the First

I hate television. Fortunately, my wife isn’t too fond of it, either. My dislike of the medium is so strong that I find it difficult to be in someone’s house with the damned thing on. It’s a social catastrophe, at once degrading conversation, distracting people, and filling everyone’s head with a stream of endless chatter, as if the chatter of our own minds weren’t already enough to contend with. The invasion of every public space—gyms, waiting areas, bars—by the plasma screen upsets and offends me.  Are we insane, that we allowed this to happen?

Why do I dislike the medium so much?  Let me count the ways.

First is the near-catatonic passivity of both body and mind that television induces in the viewer. Whereas reading or listening to radio or audiobook engages the imagination in active creation, TV puts those faculties to sleep and, I believe, dulls them by negative reinforcement. Worse still, since we humans are primarily wired for visual input, so that around 70% or more* of our sensory information comes through that channel, the images we see on television, especially those of high emotional content, such as soap operas, angry mobs, murder, mayhem, and political rhetoric, tend to slip past our conscious filters and embed themselves deep in our psyche. It promotes fear and perpetuates stereotypes.  Television is the perfect mind-control tool.

Other gripes, such as the low quality of most offerings and my monumental disdain for advertising, pale by comparison. Nor do I for a moment buy the defense that educational content such as the History Channel’s offerings or Sesame Street in any way redeem the medium: the former is padded and extended with useless filler and silly, unnecessary dramatization (read a book instead, dammit!), and the latter simply teaches innocent young minds that the idiot box is their friend and surrogate mummy.

So the fact that we’ve allowed the internet to be turned into something largely indistinguishable from television is—to my mind—a profound tragedy and an affirmation of our collective disinterest in any kind of societal growth. We are clearly not serious about building a better world or improving our minds and knowledge. We’d rather just watch YouTube.

Fit the Second

Although we have neither a cable nor a satellite connection in the home and we don’t stream, we do we have a TV, which we use to watch movies on DVD and VHS media. In recent weeks, we’ve been enjoying a run of classic and cult movies from the 1960s and early 1970s (many of these are part of the excellent Criterion Collection). I want to talk about three of these: Blow Up, Solaris (the Tarkovsky original) and If.

Apart from the power and heft of the films themselves, one thing that struck me in each of these was the pace at which people’s lives (I’ll come back to this shortly) flowed just two generations ago, and, not coincidentally, the depth in which our inner lives are examined in these three films.

Even though the lead character (played by David Hemmings) in Michelangelo Antonioni’s Blow Up lives life in what then would have passed for the fast lane, he doesn’t lack for down time. In the film, set in the swinging London of the mid-60s, Hemmings plays a young photographer who realizes that a series of pictures he took on a whim in a London park document a mysterious murder. When he tries to cut through the distractions and banality of the everyday and arrive at the truth, he finds himself thwarted at every turn until, in the end, the antics of the traveling mime troupe with which the film opens becomes a metaphor for our lives.

The 1971 film Solaris (at the time dubbed ‘the Russian 2001’) will, to some modern viewers, appear glacially slow. It’s not: although the action appears to unfold slowly, the film is so rich in psychological content and imagery as to almost overload the psyche and push it into overdrive. With its meditation on human relationships (do we love the person or our concept of that person?), our aggressive instincts, the relationship between reality and consciousness, and the vast barriers to communication with alien species, this film made me feel I’d come home, rediscovered what it is to look inside and dwell there, rather than feeling overwhelmed by the endless bombardment of external trivia.

The last of this trio, Lindsay Anderson’s If, stars Malcolm McDowell as an anarchic adolescent antihero who takes on the British establishment. Although the film mostly concerns itself with the regimented brutality of the 1960s British social order and its suppression of and reaction to non-conformity, the strong surrealist currents in this movie (as in the former), the transitions between colour and black and white, and the power of the film’s apocalyptic final scene (unthinkable in today’s fear-saturated sociopolitical climate), and above all, the absence of high-speed action and external momentum culminate in a psychic impact that—like the previous two films—makes modern attempts to do the same laughable.

Fit the Third

We live in a world and at a pace where the inner life and dialogue, as well as the flexing of the creative imagination at a level beyond the superficial, is both difficult and discouraged. Television—along with the internet, the smartphone, and all the rest—has replaced religion as the opium of the masses. As long as we have these things we trundle along, perhaps not happily but at least tolerant of all social and economic ills. It’s not inconceivable that we’re rewiring our neurons and building new cortical pathways in our brains to such an extent that we’ve begun to evolve into a new species of human.

I can envision a near future in which millions would accept, and even welcome, indentured servitude as a means of keeping food on the table and a roof over their heads; but if all TV broadcasts, networked media, and game systems were to break down tomorrow, I think our social fabric would disintegrate. I don’t believe that a generation of adults raised in daycare and suckled at the terrible altar of the glass teat could cope with being suddenly thrust into a situation where they have time and are forced to explore their inner space, to reflect and think, and to communicate with others on a level beyond the banal.

An elitist view? Judgmental? Perhaps. But don’t get me wrong: I’m no luddite. My argument is not with technology but with the way we choose to use it. Hardwired as most of us are for short-term benefit (the technical term is ‘hyperbolic discounting’), we seem to have a tremendous gift for turning powerful technologies into either weapons, tools of mass control, or time-wasting frivolities.

If you find it difficult or are too young to remember a time before modern communications technology had become a central part of our lives; a world of just a handful of TV channels with limited broadcasting hours; without email, smartphones, or even answering machines; a world with half the population of today, and in which a person with even a half-decent job could enjoy a good middle-class life; a world in which ADD referred to an arithmetical operation; a world in which we actually spent time with ourselves and our thoughts; try the following.

Take a weekend alone somewhere without your phone or laptop or any device, and where there is no television—don’t cheat. Try to go into nature instead of a B&B, or at least spend as much time as you can out of doors and away from people; if you can go somewhere remote, all the better. Don’t even wear a watch. I’m talking about being somewhere you can watch the clouds go by, or a stream flow, or ants go about their business, for an hour or more without interruption or the ability to measure time.

At first, you’ll probably be bored, maybe restless. You may experience anxieties. The time will stretch weirdly: an hour will feel like four or five. Note these impressions without feeding or buying into them.

Before long you’ll find yourself easing into an internal state, reconnecting with your inner life in a way that you haven’t in a long time. For those of us who are writers or artists, that’s the wellspring, the place it all comes from; it’s hard to create without having at least some contact, however imperfect, with that place. For those of us who don’t regularly go there, perhaps haven’t since childhood, this reconnecting can—and will—be an amazing, maybe transformative experience.

So humour me, will you? Try it out, then come back and let me know what it was like. It’s eminently possible, whatever your current lifestyle, to claw back your time and reconnect with your inner life. It might take determination and will, but it can be done.

And the first step is to ditch your TV.

* Some researchers suggest the number may be as high as 80%

5 Comments

Filed under Material World

Just Say No

After an unusually hectic seven straight days of nonstop work—CAD, writing, and some paid copyediting—I found myself so tapped out on Monday that I could hardly reason. When, lying on the couch in the late morning (there are some benefits to working from home), I reflected on my condition, I remembered the importance of continuously re-evaluating commitments and priorities.

I have friends—I’m sure you do too—for whom anything less than too much seems to be not enough. These people are constantly on the go, 24/7, afraid, perhaps, that they might miss out on something, or seize up if they slow down. Rather than sipping and savouring life like a fine wine, they seem to want to drink it down like water from a fire hose.

And then there are those people who seem unable to say no. These are often deeply giving, caring people, volunteering for this and that, espousing causes and helping others even at the expense of their own health and the wellbeing of their family.

I understand most of this. We live in a hyperfast, ultraconnected world full of distraction, temptation, need, social and peer pressure—and insecurity. Those of us fortunate enough to have jobs are working more hours than ever before, in many cases for less money; there are the phenomenal demands of children and their own activities, and a mass of good causes clamouring for support.

There’s a Chinese saying that goes, one lake cannot hold all the water in the world. You can’t do it all. You have to prioritise. You have to draw lines.

I’ve always been a little stingy with my time and energy, and I recommend that when you see the wall coming up, you do the same. Just say no. It’s okay. They’ll find someone else to help clean the beach or be the society treasurer. Someone else can usher at the kids’ school play. And however much they want to play baseball as well as soccer, unless you want your kids to be as tapped out and frenetic as you are, you’ll be doing them—and yourself—a big favour by drawing a line. When you exhaust yourself, you’re no good to anyone. Don’t even go to the edge. Just say no.

No is a really empowering word. Used correctly, it’s a kind word, and a thoughtful, even wise one. It’s survival. It lets you live to fight and win the next battle.

A lot of people seem to overload and take on more and more as some kind of validation, perhaps to bolster low self-esteem. Others might have an inflated sense of their own importance, like the workaholic middle manager who won’t delegate and can’t seem to trust anyone else to do anything. These behaviours are, in my opinion, inefficient and even unhealthy, sometimes to the point of pathology. We all need downtime, mental space, relaxation. Without enough sleep we become cranky and our immune systems begin to break down. The eventual outcome is often depression, ill health, or divorce.

Here’s what’s important: time with ourselves and with our loved ones; regular and sufficient sleep; good meals, eaten in comfort with family, not in the car or at your desk. Exercise. Time in nature. Please understand I’m not judging or preaching, but I think we sometimes all need to step back and remember we have choices. They may be hard, but we still have them. It’s easy to forget this.

So I cut out my Saturday blog post, because I realized it was pushing me to overload. I let go of my SF reviewing gig for Tangent (which I rather enjoyed) a few weeks ago because other things were starting to suffer. I politely declined to stand for the board of a new SFF society because I knew I couldn’t do it to my satisfaction without something else important (to me) suffering. I don’t play any MMORPGs anymore because I’d rather have the time in hand and I spend too much of my day at the computer anyway. My own physical and emotional wellbeing requires exercise and time spent preparing and eating good food. And by constantly reevaluating and making choices, when something vital does come up, I can not only say yes, but I’m whole and healthy enough to be both reliable and efficient.

The thing is, the people who are important will understand. They get it… and if they don’t, do you really need those people in your life?  I don’t like people who flake on commitments, and I certainly don’t want to become one of them. If I make commitments I can’t keep—to others or to myself—everyone suffers. Better to say an honest no to begin with. They’ll find someone else, or maybe even realize that they’ve taken on too much.

Just say no once in while, to yourself as well as others. You’ll be glad you did.

Leave a comment

Filed under Material World