I've been really killing this DOOM collabo with Jake-One, lately. DOOM is, of course, sick with the wordplay, but I've been thinking a lot about the hook which, with some scratching in between, is basically--"Yo son\Git r done." So you have some straight black slang and a sample from Larry the Cable Guy. And it's done by a dude who is, himself, sampling the mythology of The Fantastic Four. Larry's white working classic aesthetic is not really something you would immediately pair with underground hip-hop. Except if you know hip-hop, you would.
I've talked about this before but the entire aesthetic of hip-hop is sonic democracy. Basically any sound, any where, by any people, or any thing is fodder for hip-hop. Nothing is too low-culture (Get R Done.) And nothing is too high culture (Miles Davis).
A conglomerate heap of trash, that's what I am. But it burns with a high flame.
But hip-hop is how it came to me. I was talking with my homeboy Minkah the other day about RG3 and the notion of blackness as "limiting." He said, "It would never occur to me to think of being black as limiting." It's not even RG3. Obama says he is rooted in the black community but "not limited to it." I think I understand what Obama is saying, and yet I kind of don't. I have generally found racism to be limiting. Black people, not so much.
I feel like Nas--I don't even know how to start this...
Here is the thing: I never wanted to leave home. I played D&D and I read comic books and I was a little weird. I was 16. I wasn't good with girls, but, like, who was? I was weird, and so were a lot of other people. Perhaps most importantly is this--whatever happened in the crack years, whatever socio-economic indicators I was on the wrong side of, I felt loved by my parents, my family, my community, and (to be archaic) by my race. And I didn't really feel "different" than other black people. And so when people talk about "black nerds" I have no idea what they mean.
This is my particular experience. Talk to some other black person and you will get another. What I am trying to convey is that what you see here (and what I hope you like here) going from Hobbes to Voyager to Français to CTE to drones is a byproduct of my community (because this is how we talk) and the music I loved as a child. Hip-hop says "All Your Sonics Are Belonging to Us." And all your knowledge too.
The June 23 vote represents a huge popular rebellion against a future in which British people feel increasingly crowded within—and even crowded out of—their own country.
I said goodnight to a gloomy party of Leave-minded Londoners a few minutes after midnight. The paper ballots were still being counted by hand. Only the British overseas territory of Gibraltar had reported final results. Yet the assumption of a Remain victory filled the room—and depressed my hosts. One important journalist had received a detailed briefing earlier that evening of the results of the government’s exit polling: 57 percent for Remain.
The polling industry will be one victim of the Brexit vote. A few days before the vote, I met with a pollster who had departed from the cheap and dirty methods of his peers to perform a much more costly survey for a major financial firm. His results showed a comfortable margin for Remain. Ten days later, anyone who heeded his expensive advice suffered the biggest percentage losses since the 2008 financial crisis.
In the early 19th century, a series of massive quakes rocked Missouri. Some experts predict that the state could be in for another round of violent shaking, while others warn that a big quake could strike elsewhere in the center of the continent.
As I drove across the I-40 bridge into Memphis, I was reassured: chances were slim that a massive earthquake would wrest the road from its supports, and plunge me more than a hundred feet into the murky Mississippi. Thanks to a recently completed $260 million seismic retrofit, the bridge—a chokepoint for traffic in the central U.S.—is now fortified. It’s also decked out with strong-motion accelerometers and bookended by borehole seismometers to record convulsions in the earth.
The bridge passes a glass colossus, the Memphis Pyramid. Originally built as a nod to the city’s Old Kingdom namesake, the pyramid now enshrines a Bass Pro Shops megastore. The city recently spent $25 million to prevent the pyramid from being swallowed, perhaps by Geb, the ancient Egyptian god of earthquakes. Further downtown, AutoZone’s corporate headquarters also stands ready for a tectonic throttling, propped up as it is on top of giant shock absorbers, while, the nearby Memphis VA is similarly inured to temblors after the city spent $64 million dollars removing nine floors of the hospital to reduce the risk of collapse in a catastrophic earthquake.
It happened gradually—and until the U.S. figures out how to treat the problem, it will only get worse.
It’s 2020, four years from now. The campaign is under way to succeed the president, who is retiring after a single wretched term. Voters are angrier than ever—at politicians, at compromisers, at the establishment. Congress and the White House seem incapable of working together on anything, even when their interests align. With lawmaking at a standstill, the president’s use of executive orders and regulatory discretion has reached a level that Congress views as dictatorial—not that Congress can do anything about it, except file lawsuits that the divided Supreme Court, its three vacancies unfilled, has been unable to resolve.
On Capitol Hill, Speaker Paul Ryan resigned after proving unable to pass a budget, or much else. The House burned through two more speakers and one “acting” speaker, a job invented following four speakerless months. The Senate, meanwhile, is tied in knots by wannabe presidents and aspiring talk-show hosts, who use the chamber as a social-media platform to build their brands by obstructing—well, everything. The Defense Department is among hundreds of agencies that have not been reauthorized, the government has shut down three times, and, yes, it finally happened: The United States briefly defaulted on the national debt, precipitating a market collapse and an economic downturn. No one wanted that outcome, but no one was able to prevent it.
The U.K.’s vote to leave the European Union betrays a failure of empathy and imagination among its leaders. Will America’s political establishment fare any better?
If there is a regnant consensus among the men and women who steer the Western world, it is this: The globe is flattening. Borders are crumbling. Identities are fluid. Commerce and communications form the warp and woof, weaving nations into the tight fabric of a global economy. People are free to pursue opportunity, enriching their new homes culturally and economically. There may be painful dislocations along the way, but the benefits of globalization heavily outweigh its costs. And those who cannot see this, those who would resist it, those who would undo it—they are ignorant of their own interests, bigoted, xenophobic, and backward.
So entrenched is this consensus that, for decades, in most Western democracies, few mainstream political parties have thought to challenge it. They have left it to the politicians on the margins of the left and the right to give voice to such sentiments—and voicing such sentiments relegated politicians to the margins of political life.
Are the referendum results binding? How long will it take Britain to get out? What happens to the rest of Europe?
First, are the results really binding?
For the pro-“remain” side, this may be more wishful thinking than anything—given the scale of the “leave” victory—but, in theory at least, the referendum’s results are not binding. That’s because, in the U.K., it is Parliament that is sovereign. Referenda themselves are rare in the country—and Thursday’s was only the third in U.K. history.
The relevant legislation did not provide for the referendum result to have any formal trigger effect. The referendum is advisory rather than mandatory. The 2011 referendum on electoral reform did have an obligation on the government to legislate in the event of a “yes” vote (the vote was “no” so this did not matter). But no such provision was included in the EU referendum legislation.
What happens next in the event of a vote to leave is therefore a matter of politics not law. It will come down to what is politically expedient and practicable. The UK government could seek to ignore such a vote; to explain it away and characterise it in terms that it has no credibility or binding effect (low turnout may be such an excuse). Or they could say it is now a matter for parliament, and then endeavour to win the parliamentary vote. Or ministers could try to re-negotiate another deal and put that to another referendum. There is, after all, a tradition of EU member states repeating referendums on EU-related matters until voters eventually vote the “right” way.
American society increasingly mistakes intelligence for human worth.
As recently as the 1950s, possessing only middling intelligence was not likely to severely limit your life’s trajectory. IQ wasn’t a big factor in whom you married, where you lived, or what others thought of you. The qualifications for a good job, whether on an assembly line or behind a desk, mostly revolved around integrity, work ethic, and a knack for getting along—bosses didn’t routinely expect college degrees, much less ask to see SAT scores. As one account of the era put it, hiring decisions were “based on a candidate having a critical skill or two and on soft factors such as eagerness, appearance, family background, and physical characteristics.”
The 2010s, in contrast, are a terrible time to not be brainy. Those who consider themselves bright openly mock others for being less so. Even in this age of rampant concern over microaggressions and victimization, we maintain open season on the nonsmart. People who’d swerve off a cliff rather than use a pejorative for race, religion, physical appearance, or disability are all too happy to drop the s‑bomb: Indeed, degrading others for being “stupid” has become nearly automatic in all forms of disagreement.
In the book, Leonard took issue with the notion that China or India could soon eclipse America as a world power. “Those countries suffer from the same problems as the United States: they are large, nationalistic nation states in an era of globalisation,” he wrote. “The European Union is leading a revolutionary transformation of the nature of power that in just 50 years has transformed a continent from total war to perpetual peace. By building a network of power—that binds states together with a market, common institutions, and international law—rather than a hierarchical nation-state, it is increasingly writing the rules for the 21st Century.”
The regulations and trade negotiations will be a nightmare to sort out, but the scariest part right now is the uncertainty.
Great Britain’s decision to extricate itself from the EU has consequences that are at once far-reaching and unknown. By Friday morning, no market was immune. Great Britain’s currency, the pound, had fallen to its lowest levels since 1985, and the FTSE (an index of the London stock exchange) and DAX (a German stock index) plummeted. In the U.S., markets opened in the red, gold (a commodity that many investors flee to at times of uncertainty) was up, and traders around the globe prepared for a volatile day amid the question of what the future will look like with the U.K. untethered from the European Union.
The health of an economy is significantly influenced by the policies and regulations that govern its financial systems. But the problem here goes far beyond a change in regulations: The bottom line is that no one really knows what will happen in either Great Britain or the EU—and that is in and of itself an economic problem. Markets don’t respond well to uncertainty. It’s understandable, then, that Great Britain’s historic move to shed its formal integration with Europe after almost six decades and the resignation of its prime minister all at one time would send markets into a bit of a frenzy.
Laura Ingalls Wilder’s popular book series championed emotional restraint—an approach I’ve come to both question and appreciate in adulthood.
Laura Ingalls Wilder’s semi-autobiographical series Little House on the Prairie tells the simple but sprawling story of a young pioneer girl and her family as they journey across the American frontier in the 1880s. First published during the Great Depression, the novels have since been fairly criticized for their depiction of Native Americans, but this troubling aspect hasn’t diminished their popularity (they’re beloved by the feminist writer Roxane Gay and the former Alaska governor Sarah Palin alike). Today, the books disturb me as much as they move me—but as a kid, I longed for someone to develop the technology to print Little House on the backs of my eyelids, so that no matter what I was doing I could always be with Laura, racing ponies across the prairie or making maple sugar candy in the Big Woods.
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.