Results tagged “culture” from Koax! Koax! Koax!

It's always an exercise in futility to try and clarify what you've written after people have read it, but here goes. 

The key phrase - it's buried in the penultimate paragraph, so my bad - is "in my mind." Of course Jackson was human. But he also appeared to be so utterly out of phase with ordinary human existence that he couldn't interact with it in any normal way. His response to the world, in general, seemed like it was intended to lessen his connection with what for want of a better word I'll call "humanity." But he was certainly human, for all that he appeared to be something else. Saying that he was "no longer really being human in any meaningful sense" is hyperbolic, to say the least. It's because he was human that what happened to him seemed so terrible. 

On to the issue of molestation: I used the word "probable" for a reason. I have uncertainty about what actually happened. But at the same time it seems likely to me that if someone's attorneys let him pay millions of dollars to settle a civil suit, they have some reason for not thinking that he's not going to win it. Hence, "probable." But I don't know the truth, and I don't pretend to. 

This brings us to the most important point about all: There is no way, no way in the world, that I know what Michael Jackson was really like. And not in the "we can never really know another human being" sense of not knowing what he was really like, either. Our word "fame" comes from the Latin fama, which originally meant "rumor". Virgil described Fama (the Romans' goddess/personification of rumor) as a hideous feathered creature who had as many eyes, ears, and tongues as she had feathers. 

That's who told me everything I know about Michael Jackson. 

My knowledge of Jackson is not only imperfect, it is also, almost certainly, fundamentally wrong. It's based on the crazy-quilt of public relations, gossip, art, and parody that hung between me and the real Michael Jackson. But even though it's fundamentally wrong, it's also all I have. And even though there's a crazy-quilt of myth hanging between me and the real Michael Jackson, there was a real Michael Jackson, a real person whose real outlines could be perceived through it. 

So why bother? Two reasons. 

First, he was literally inescapable. It was practically impossible to be a normal American growing up in the 1970s and 1980s and not be confronted with the idea of Michael Jackson. This idea was originally crafted with great care. It was the work of many hands. The idea's central objective was to be as known by as many people as possible. The people whose handiwork this idea was (including, it's essential to recognize, Michael Jackson himself) were extremely successful. I have ideas about who Michael Jackson was because it is close to impossible for me not to. 

The second reason is that there was, at the core of this idea, a real person. That real person, what I could make out of him, seemed to be in misery for a very long time. 

The understanding I've fashioned for myself about what caused that misery is, at the very best, contingent. I recognize that. But its contingency is not something to apologize for.  It can't be helped.  As Joan Didion pointed out thirty years ago, we tell ourselves stories to live. This is a strength, in that it lets us endure what she called "the shifting phantasmagoria" of our actual experience. It's also a weakness, because in constructing narratives, we impose an order on the real world that is not necessarily accurate or even present, and it is that distorted order, and not the real world, that we actually understand. The best I can do - the best anyone can do, really - is to remain aware of this process whenever I can, to remain aware that the stories I'm telling myself are, at best, only based on truth, and not the truth themselves.

I think the people who've called this posting "wonderful" (hi Cory!) and "smart" (hi Patrick!) are moved to do so because the narrative I've constructed for myself about Michael Jackson resonates, in some significant way, with the narrative that they've constructed for themselves.  It's not because I'm in touch with the truth about Michael Jackson.  If I'm in touch with any truth, it's the truth of what the emotional and intellectual experience of coping with the idea of Michael Jackson is like.

tl;dr:  It's all shadows on the cave wall.

Some thoughts on Michael Jackson

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I'm not really any sadder about Michael Jackson's death than I already was about his life.

It was clear that this was a guy whose Maslovian pyramid took a sharp turn somewhere above "safety needs" and ended up with its tip pointing in a direction nobody else has ever been interested in going.  It's always uncomfortable to see someone who's been ruined by fame; what was distressing about Jackson was that even though he was ruined by fame before his 20th birthday, he kept pressing the lever, and getting rewarded with still more fame, and still more ruination.  Fame ruined him as an artist and it ruined him as a person, and then it kept on ruining him.

In one sense, Neverland is just a point on the same curve that connects Iranistan, San Simeon, and Graceland.  But unlike its predecessors, the overarching sense that I got from everything I ever heard or saw about Neverland is not "this is what happens when you marry too much money to too little taste" but rather "this is an inarticulate expression of uncontained misery."  Also, Barnum and Hearst and Presley held their citadels of damaged self-expression till the day they died:  Jackson lost his.  And he didn't seem too unhappy about losing it, either.

The saddest thing about Jackson was not just that his fame ruined him, it's that it continued ruining him even after he was essentially finished as an artist.  In the last decade of his life he was no longer a great singer or a talented composer or a brilliant choreographer; he was someone who had once been all those things and was now Michael Jackson.  Here was a guy whose entire existence from early childhood had been wrapped up with what happened when he did things that made other people happy and excited. And that was unavailable to him.  He still could make people happy and excited by showing up and having his picture taken, but that's all he had left.

Someone on the WELL used a word about Jackson's probable history as a child molester that made me stop and think:  "unforgiveable."  It strikes me that it never even occurred to me whether or not to forgive Michael Jackson.  In my mind, he was so far away from normative that the question of forgiveness seems totally irrelevant.  Not that his no longer really being human in any meaningful sense justified his actions, or mitigated the harm he did, but that it makes no more sense to judge the morality of his actions than it would to judge Henry Darger's.  Their creepiness, sure. But this was a man (it's a mark of how profoundly damaged Michael Jackson was that it feels strange to call him "a man", just as it feels strange to recognize that when he died he was older than the President of the United States) who spent every day of his life embedded in a matrix of perverse incentives.  The terrain of his personal landscape was unrecognizable. I can understand the choices that my cat makes more deeply than I could understand the ones Jackson made.

His death has made me stop and think, but it hasn't made me mourn a loss. We lost Michael Jackson fifteen years ago.

Two critics

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First the sublime:

On the flowering of classical-music blogs, though it is true about so many other things, many of them not rhyming with "Ron Paul":

Those who see the dawning of a new golden age should bear in mind the "Snakes on a Plane" rule: things invariably appear more important on the Internet than they are in the real world.

-- Alex Ross, in The New Yorker (10/22/2007)


Now the ridiculous:

A protege of Dr. Dre's who spent part of his youth in Detroit, [Eminem] had to be better than the local black competition simply in order to be accepted - a fascinating inversion of the racism that many blacks have encountered in the workplace.

-- Sasha Frere-Jones, in The New Yorker (10/22/2007)
Here is a man going out of his way to tell you that he finds the obvious to be fascinating.  A fascinating inversion!  What on earth could be fascinating about something so ordinary?  And savor the rest of that sentence:  "that many blacks have encountered in the workplace."  The days are gone when you'd tack on something like that as a result of a query from Mr. Shawn, concerned that the reader might not be familiar with the problem.  No, I feel like Mr. Frere-Jones is one drink away from telling me that you know, just because Diahann Carroll got her own show doesn't mean that racism's a settled question in this country.

This is a person who's decided he's up to the task of explaining that it's okay to dislike the Arcade Fire and Pavement because they didn't listen to enough of what the radio stations used to call race music.  (You're not going to hear any mention of Stephin Merritt, but you knew that.)

This is a person who name-checks the Decemberists and then, not long after, cries, "Where is the impulse to reach out to an audience - to entertain?"  God in heaven.  You can say any number of bad things about the Decemberists (or the Arcade Fire, for that matter), but if you think they're not trying to reach out to and entertain an audience, you're dumber than I've already alleged you to be.

Just as a rule of thumb:  if your entire corpus of public works is deracinated and etiolated (and no, liking Kanye West does not suffice), you probably should reconsider the wisdom of publicly attacking people for for being too white. 

And for God's sake, you shouldn't close your argument like this:

Rock and roll was never a synonym for a polite handshake.  If you've forgotten where the term comes from, look it up.  There's a reason the lights were off.
Or to put it in the terms of one of Frere-Jones's heroes:  "White girls they're pretty funny/sometimes they drive me mad/black girls just want get fucked all night."

Quote of the day. Maybe of the year.

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Poor baby.

You talk about a dress that does not fit...imagine my problems.

-- Adolf Hitler, to Eva Braun

Really. See this.

The Economist, a publication staffed by many smart people, has just run a sort of response to Sacha Baron Cohen's new movie. I don't know if you've heard about the picture; it's a little independently-produced art-house film that's only playing in three or four theaters in major cities. Okay, that's a lie. Borat: Cultural Learnings of America for Make Benefit Glorious Nation of Kazakhstan is everywhere, and has been everywhere for long before it finally opened. And you know, it may not be the funniest movie ever made (especially if you've seen too much of Borat already, which is one of the many problems with this sort of pre-release publicity), but it's got its moments.

But what I want to talk about here is the remarkable blockheadedness of the Economist's piece about it.

Its basic message: Your correspondent has been covering Kazakhstan since before the Soviets fell, and it's a pretty damn important place, even though nobody in the West seems to know this. In short, he (one presumes it's a he; part of the Economist's old-school institutional tone is not providing its writers with anything so crass as a byline) pinned a Kick Me, I'm Humorless sign on his back.

But if you pick your way through the piece, something begins to emerge loud and clear. He hasn't seen the movie.

The result is something that's maybe not as horrible as Germaine Greer's "you had it coming for teasing that poor animal" encomium on the death of Steve Irwin, but it's still fun to watch. Here's my favorite:

The slick, self-satisfied Anglo-American creative elite is so devastatingly witty at other people’s expense, but ultra-prickly when it comes to its own dignity.

Okay, sir. Just so you know, there is a very long, extended fight scene in this movie in which slick, self-satisfied Anglo-American creative elite Sacha Baron Cohen engages in an insane, furious bout of hand-to-hand combat with his 300-pound-plus co-star. Both combatants are stark naked. This is broad physical comedy of the grossest kind ("What's funnier than a fat man? A naked fat man squashing his testicles in your face!"). Whatever else you can say about it, it is quite possibly the least dignified thing I have ever seen any comedian do. John Cleese's inadvertent nude scene in A Fish Called Wanda is Pinter next to this.

There are other what-rock-have-you-been-living-under moments. "There is plenty for thriller-writers to chew on, too: the combination of cynicism, sleaze and geopolitical arm-wrestling across the ex-communist world cries out for a return there by Le Carré." Well, not so much. Le Carré's Our Game, which covers the cynicism, sleaze, and geopolitical arm-wrestling across the ex-communist world, was not a great success: like so many before him, the poor man seemed to have wandered up into the Caucasus mountains and gotten lost.

And then things turn, well, a little creepy. "Kazakhstan is an easy target for a lazy wit," the writer continues. "There is no powerful Kazak diaspora to threaten a boycott." Hmm, what kind of powerful diaspora that threatens boycotts does the writer have in mind, exactly? Is he thinking, maybe, of Cubans? No, that can't be it; they're not really powerful once you get out of Florida.

You know, there's only one group of people I can think of that a writer would use "powerful diaspora" to describe: the group that Stalin used to like to call "rootless cosmopolitans."

This movie isn't really "flogging the tired old gag that the ex-captive nations are amusingly obscure and backward." Sure, Baron Cohen makes good use of that for the fish-out-of-water parts of the movie. But that isn't his point. This movie stings not when it's making fun of fictional Kazaks, but when it offers real plain-as-day Americans the chance to reveal themselves to what they believe is a real plain-as-day Kazak. The ways in which these Americans invite Baron Cohen into their world and then explain it to him are often very funny.

But they're also often horrifying.

And they leave one with the impression that even a culture so civilized that it knows to swathe its prejudices in phrases like "powerful diaspora" is really five or six bad years away from conducting its own version of the running of the Jews.