The Yankees, Red Sox, and Phillies are out. Was Billy Beane right about small-market teams?
At first glance, baseball's post-season this year would seem to dovetail nicely with the theme of the recently released Brad Pitt movie Moneyball, based on the Michael Lewis bestseller of the same name. The big money teams--the Yankees, the Red Sox, the Phillies--are out, and the networks are left to contemplate a World Series in Detroit, Milwaukee, St. Louis, or Dallas--a field of decidedly less-lucrative baseball television markets.
But just because the big dollar teams are out doesn't necessarily mean that the success of those smaller-market teams is due to the kind of statistical maneuvering Lewis stressed in Moneyball. Not that managers don't look at statistics. Or that smaller-market teams don't have to get more creative in how they compete against teams with payrolls almost twice their size. It's just that writers, looking for a hook that will sell a book, sometimes focus overmuch on "the thing" or "the answer," when the reality is more complex than that.
Yes, the Oakland A's, the team Lewis profiled in Moneyball, made the playoffs five times in the early 00's--a record Lewis attributed to their rogue statistical approach to baseball. But as a couple of recent articles have pointed out, they never won a championship, and they haven't even made the playoffs since 2006. So--despite the fact that the philosophy highlighted in Moneyball has achieved guru-status fame in the business world--how powerful was that approach, really?
I found an interesting take on that question from--appropriately enough--a former MLB ballplayer who now coaches in the Rangers' farm team system. Casey Candaele might not be a household name, although he played nine years in the majors (Montreal Expos, Houston Astros, and Cleveland Indians) before joining the Rangers' coaching staff. But Candaele comes from memorable baseball stock. His mom was Helen Callaghan--the woman portrayed by Geena Davis in the hit movie A League of Their Own. After leading the All-American Girls Professional Baseball League (AAGPBL) in batting average, homers, hits, doubles, and total bases in 1945, Callaghan got married and had five sons. All five played baseball, growing up, but Casey was the only one who went pro.
In an interview with his brother (writer and filmmaker Kelly Candaele) last week, Casey weighed in on the Moneyball philosophy. An excerpt here:
Question: Billy Beane and the people who agreed with his philosophy operated under the assumption that the old way of analyzing ball-players was mostly about a lot of talking and guessing and that they had a more scientific way of going about this. What was your sense of this?
CC: "I retired in 2000, so the Moneyball approach started a bit later. The thing that struck me about the movie is that the A's were actually pretty good. They had Eric Chavez, a young third baseman who had been playing for a number of years. Miguel Tejada had over 30 home runs and over 100 RBIs that year, I think. Jemaine Dye was on that team and had a great year. They also had Terrance Long, who was in the running for Rookie of the Year the year before.
But most importantly, and this is the film's major problem, I think--the A's had a great pitching staff. They had Tim Hudson, who led the league in ERA and wins a number of years in a row. They had Mark Mulder, who won 19 games, and Barry Zito, who won 23 and was on the top of his game. The pitching was outstanding, but the movie doesn't even mention those guys. So this team was not like the Bad News Bears.
In terms of the Moneyball philosophy, I guess it makes sense to combine people on the team who can get on base consistently with guys who can drive them in. And as it said at the end of the movie, the Red Sox used this philosophy and went on to win the World Series. The Sox had many great players at the time and they are not a small market team, so they spend money. So I don't think it is a matter of assembling a team of all players that have a high On Base Percentage, which is what the movie portrayed. You have to have some people who can drive those guys in quickly."
Question: What was realistic about the film?
CC: "What was realistic was that Beane made a decision about how to re-create the process of how to win in a small baseball market. In that respect, it was unique, as they were trying to find a way to compete, and they had a good year. But, as I said, they had a really good team those years."
other words, the simple, win-by-numbers revolutionary secret that made Moneyball
such a phenomenon ("You, too, can beat the Yankees (or any other
competition) at just half the cost!") appears, on closer inspection, to be
not quite so simple. That's true of most easy, secret formulas for success, of
course. But in baseball, as opposed to business, happiness, health, or other
fields where sure-fire strategies for success abound, I think we're actually
half glad to discover that truth.
On the one hand, we don't want to think that money decides everything. So the idea of an outsider like Beane being able to beat the monetary odds and win appeals to us. On the other hand, we don't really want Beane's underdog success to be the result of some impersonal and predictable accountant's formula.
One of the reasons baseball retains such national appeal is its unspoken parallels to life and human attempts at achievement, in general. It is not only a product of our heartland sandlots, but also a metaphor--a microcosm of human striving, individual and collective effort and achievement, disappointment, defeat, comeback, redemption and ... sometimes ... unexpected victory.
If the game's outcome could be reduced to predictable, formulaic numbers, it would cease to resonate as a metaphor and salve for our own sometimes-frustrating and often unpredictable lives. It would also lose all its poetry. For poetry comes from those moments of perfection, discovery, alchemy and victory that catch our hearts and attention--and are so achingly and unforgettably sweet and magical--precisely because they defy expectation. Poetry is perfection stumbled upon, not perfection engineered.
One of the most perfect moments of baseball poetry I ever witnessed, in fact, occurred not in a traditional baseball stadium, but in the streets of lower Manhattan. And it involved a Candaele. Not Casey, but his brother Kelly.
Kelly had often said that he'd wished he'd inherited his mother's baseball swing. It was, he said, a thing of beauty; a seamless movement of power and grace that led to her success at the plate. He didn't, of course. Casey was the one who got the swing. Kelly went on to other pursuits of writing and film production. But the longing and legacy were still there, underneath it all.
One fall day a number of years ago, as baseball moved, once again, into its post-season games, I met Kelly for a late lunch in New York. After the meal, we wandered the streets of the East Village, taking the long route back the subway to enjoy the fall afternoon. A couple of blocks north of Houston Street, we came across a group of tough-looking teenagers playing stickball in the street. And with bravado I'd never have attempted, Kelly walked up to the guy at bat and asked if he might have a turn.
The response from the group was half-ridiculing, half-menacing. But it was clear they had no interest in the proposal. Tough street kids in New York do not let 40-ish, academic-looking old guys in on their stickball games. But Kelly persisted. He pulled out a $20 bill and offered it to the group in exchange for a single swing. The group laughed. Not only was this guy old, he was a sucker, too. But, hey. If he wanted to throw away his money, well, that was okay with them. They exchanged glances, nodded, and the batter took the money and handed Kelly the stick.
Kelly got in his stance, and the pitcher wound up and delivered the ball across the "plate." Kelly tensed his muscles, swung--and connected with nothing but thin air. The teenagers laughed, guffawed, and swaggered their ridicule all the way down the block. Watching from the sidewalk, I cringed in vicarious embarrassment. But Kelly was undeterred. He asked for another swing. The stickball players scoffed, reminding him that he'd paid for a single swing. I thought, for a moment, that it might turn ugly. But Kelly persisted, cajoling and friendly, until they agreed to give him one more try.
I shook my head, wishing he'd just quit and get us the hell out of there. But there he was, instead, calmly loosening up his shoulders, pulling the stick through a couple of practice swings, then poising it just above his shoulder, waiting for the pitch. The pitcher wound up, released the ball, and I braced for the humiliation that was surely going to follow.
But then, something magical happened. Kelly set the stick in motion, and there it was, out of the past--a swing that resonated with power, grace, and athletic perfection. His mother's swing. And it aligned perfectly with the fast ball delivered down the alley. There was a loud crack as stick and ball connected, and then all heads turned to follow the ball as it arced high and straight above the pavement ... right out of the ballpark. It cleared the blocks north of Houston, cleared the wide, multiple lanes of Houston Street itself, and finally descended back to Earth, bouncing off the pavement halfway down the block on the other side.
The stickball players stood, motionless, suddenly bereft of all taunts, menace, or cockiness, arms limp at their sides and jaws hanging open in stunned, wordless awe. Kelly himself was dazed for a moment, then just smiled, handed the stick back to the batter he'd supplanted, called out a cheerful thanks to the other players, and walked away.
No rational formula would have predicted that outcome. But that's what made it so poetic. And the possibility of victories like that, defying all the numbers, is a big part of what gives baseball its appeal. It might be harder to market that appeal to business audiences looking for a sure-fire edge, of course. But the truth is, what gives us hope, in the long history of human struggle, is that sometimes, we are more than the numerical sum of our parts. Yes, strategy matters. But so do intangibles like heart, will, and the magic that is created, sometimes, when the parts of a person, or the parts of a team, somehow click in ways stat sheets can't predict.
Whether it's the magic of the 1973 Mets, who went from the bottom of their division to the World Series in a matter of weeks on the strength of a relief pitcher's cry of "You Gotta Believe!" or the magic of a middle-aged man finding a perfect swing on a New York City street ... it's those moments in which we find not only only poetry, but a measure of hope, redemption and belief in possibility that helps us get through all the rest. And the fact that that kind of alchemy and magic is impossible to quantify, package and sell is precisely what makes it not only so powerful, but so valuable, as well.
Most corporations try to make a profit by limiting costs. Movies corporations manage to record a loss by maximizing fees to their studios
Here is an amazing glimpse into the dark side of the force that is Hollywood economics. The actor who played Darth Vader still has not received residuals from the 1983 film "Return of the Jedi" because the movie, which ranks 15th in U.S. box office history, still has no technical profits to distribute.
How can a movie that grossed $475 million on a $32 million budget not turn a profit? It comes down to Tinseltown accounting. As Planet Money explained in an interview with Edward Jay Epstein in 2010, studios typically set up a separate "corporation" for each movie they produce. Like any company, it calculates profits by subtracting expenses from revenues. Erase any possible profit, the studio charges this "movie corporation" a big fee that overshadows the film's revenue. For accounting purposes, the movie is a
money "loser" and there are no profits to distribute.
Polling within the margin of error among African Americans, the Republican tries new outreach—but his approach seems doomed to failure.
Although Donald Trump has long claimed to “have a great relationship with the blacks,” the polls tell a different story, with Trump frequently polling in the single digits among black voters. Over the last few days, the Republican nominee has added a new passage to his stump speech, reaching out to the African American community.
Our government has totally failed our African American friends, our Hispanic friends and the people of our country. Period. The Democrats have failed completely in the inner cities. For those hurting the most who have been failed and failed by their politicians—year after year, failure after failure, worse numbers after worse numbers. Poverty. Rejection. Horrible education. No housing, no homes, no ownership. Crime at levels that nobody has seen. You can go to war zones in countries that we are fighting and it's safer than living in some of our inner cities that are run by the Democrats. And I ask you this, I ask you this—crime, all of the problems—to the African Americans, who I employ so many, so many people, to the Hispanics, tremendous people: What the hell do you have to lose? Give me a chance. I'll straighten it out. I'll straighten it out. What do you have to lose?
A new survey suggests the logistics of going to services can be the biggest barrier to participation—and Americans’ faith in religious institutions is declining.
The standard narrative of American religious decline goes something like this: A few hundred years ago, European and American intellectuals began doubting the validity of God as an explanatory mechanism for natural life. As science became a more widely accepted method for investigating and understanding the physical world, religion became a less viable way of thinking—not just about medicine and mechanics, but also culture and politics and economics and every other sphere of public life. As the United States became more secular, people slowly began drifting away from faith.
Of course, this tale is not just reductive—it’s arguably inaccurate, in that it seems to capture neither the reasons nor the reality behind contemporary American belief. For one thing, the U.S. is still overwhelmingly religious, despite years of predictions about religion’s demise. A significant number of people who don’t identify with any particular faith group still say they believe in God, and roughly 40 percent pray daily or weekly. While there have been changes in this kind of private belief and practice, the most significant shift has been in the way people publicly practice their faith: Americans, and particularly young Americans, are less likely to attend services or identify with a religious group than they have at any time in recent memory.
Poor white Americans’ current crisis shouldn’t have caught the rest of the country as off guard as it has.
Sometime during the past few years, the country started talking differently about white Americans of modest means. Early in the Obama era, the ennobling language of campaign pundits prevailed. There was much discussion of “white working-class voters,” with whom the Democrats, and especially Barack Obama, were having such trouble connecting. Never mind that this overbroad category of Americans—the exit pollsters’ definition was anyone without a four-year college degree, or more than a third of the electorate—obliterated major differences in geography, ethnicity, and culture. The label served to conjure a vast swath of salt-of-the-earth citizens living and working in the wide-open spaces between the coasts—Sarah Palin’s “real America”—who were dubious of the effete, hifalutin types increasingly dominating the party that had once purported to represent the common man. The “white working class” connoted virtue and integrity. A party losing touch with it was a party unmoored.
A hotly contested, supposedly ancient manuscript suggests Christ was married. But believing its origin story—a real-life Da Vinci Code, involving a Harvard professor, a onetime Florida pornographer, and an escape from East Germany—requires a big leap of faith.
On a humid afternoon this past November, I pulled off Interstate 75 into a stretch of Florida pine forest tangled with runaway vines. My GPS was homing in on the house of a man I thought might hold the master key to one of the strangest scholarly mysteries in recent decades: a 1,300-year-old scrap of papyrus that bore the phrase “Jesus said to them, My wife.” The fragment, written in the ancient language of Coptic, had set off shock waves when an eminent Harvard historian of early Christianity, Karen L. King, presented it in September 2012 at a conference in Rome.
Never before had an ancient manuscript alluded to Jesus’s being married. The papyrus’s lines were incomplete, but they seemed to describe a dialogue between Jesus and the apostles over whether his “wife”—possibly Mary Magdalene—was “worthy” of discipleship. Its main point, King argued, was that “women who are wives and mothers can be Jesus’s disciples.” She thought the passage likely figured into ancient debates over whether “marriage or celibacy [was] the ideal mode of Christian life” and, ultimately, whether a person could be both sexual and holy.
The way some white professionals raise their children is exacerbating an alcohol problem on U.S. college campuses.
I was a teenager in the 1970s. It was a different time. We did not drink—or do drugs or have sex—in captivity. We did those things in the wild, away from our parents, in the danger and thrill of the dark, sacred night. Our parents understood that it was the beginning of the end: We were leaving them. Some of us had curfews, others did not—but either way, you could get a lot done by midnight. Beyond us, on the other side of high school, was some sort of future, probably more or less in line with our parents’ larger plans for us, but maybe not. The average middle-class kid (as we were called back then, meaning: a white kid whose parents owned a house and whose father was steadily employed) was not burnishing dreams of Princeton. Go to class, show up for the SAT, fill out the applications, and then enroll in the best, or the most interesting, or the farthest from home, or the cheapest college that lets you in. We didn’t need much help from our parents to do those things. Which meant that at night, we were free. And we did many dangerous things. Mothers were not yet against drunk driving; cheerful ladies did not give you condoms at school. It wasn’t an arcadia, and many times things went terribly wrong. But most of us survived.
Intensely emotional and uncompromising, the singer’s long-awaited new album meditates on the passage of time.
Frank Ocean is still thinking about forever. One of his two new albums is called Endless, even though its songs all seem to end too soon. The more significant release, called either Blonde or Blond depending on where you acquire it, repeatedly laments nights, season, and years that can never be retrieved. The first time his unadorned vocals appear on that album, Ocean sings, “We'll let you guys prophesy / We gon' see the future first.” The line comes across as a challenge to get on his level and unhitch from the present—a necessary step before accessing the deep pleasures of his uncompromising new music.
Ocean’s obsession with time has been well-documented by now. His 2011 debut had the self-explanatory title Nostalgia, Ultra and his 2012 breakout, Channel Orange, was inspired by a teenage summer that, he said, seemed “orange.” He’s like the memory machine in Pixar’s Inside Out, processing the past into gemlike objects that can be sorted by visual cue and emotional essence. The blonds and blondes of Blond(e) are, on one level of interpretation, ex-boyfriends and ex-girlfriends. He references car models—Acuras, Ferraris, X6s—as shorthand for life phases. And on the luminous new track “Ivy,” he describes a callous breakup but keeps saying that when he thinks about the relationship, “the feeling still deep down is good.” Good: one simple word explains and colors all the complexity he’s sung about elsewhere in the song.
We’ve been flying around the country for the last three years, visiting dozens of towns that are reinventing themselves after some kind of big economic or demographic change. I have also, in a way, matched those flights stroke by stroke in America’s public swimming pools. On our first day on the ground in any town, I search for a public pool. I started swimming around the country as a way to maintain some sense of normal in my physical activity after all that flying. And then I came to appreciate it as another window into the culture and spirit of the towns we visited. I wish Ryan Lochte could share some of my experience.
Like much of America—and I’m betting most of the many hundreds of kids I have seen swimming in pools around the nation, too—I was glued to the Olympic swimming events. Katie Ledecky, Maya DiRado, Michael Phelps, truth-teller Lilly King. And then, enter Ryan Lochte.
The Republican nominee is pledging to follow an approach that resembles President Obama's.
Donald Trump is stepping back from one of the main themes of his presidential campaign: a promise to crack down on illegal immigration. He is now pledging to pursue an immigration policy that resembles President Obama’s.
On Monday night, Trump said in an interview on Fox News that “the first thing we’re going to do if and when I win is we’re going to get rid of all of the ‘bad ones.’” As for the immigrant population as a whole, “we’re going to go through the process,” Trump said, adding, “What people don’t know is that Obama got tremendous numbers of people out of the country. Bush, the same thing. Lots of people were brought out of the country with the existing laws. Well, I’m going to do the same thing.”