AMERICANS today have plenty of reasons to be thankful that they were not Americans a hundred years ago, but they also have more than a few reasons to wish they had been. On the one hand, a hundred years ago there was no Voting Rights Act, no penicillin, and no zipper, and the first daily comic strip was still more than a decade away. On the other hand, there was no income tax, no nuclear bomb, and no Maury Povich. Also on the plus side, the average American a hundred years ago was able to sleep 20 percent longer than the average American today.
That last figure, supported by various historical studies over the years, comes from a report released by the Better Sleep Council. Americans in the late 1800s are believed to have slept an average of about nine and a half hours a night. The average today is about seven and a half hours. A survey by the Better Sleep Council reveals that on a typical weeknight almost 60 percent of Americans get less than seven hours of sleep. Other evidence seems to indicate that the rate of sleep loss is in fact accelerating.
Some may argue that the Better Sleep Council's news should be discounted, on the grounds that the council has an interest in the story--it is supported (comfortably?) by the mattress industry.
I would counter that the data simply confirm what anecdotal evidence already suggests is true. Independent experts at universities and hospitals speak as one on the subject, observing that as a nation we are laboring under a large and increasingly burdensome "sleep deficit," defined as the difference between how much sleep we need and how much we get.
Would that we could pass this particular deficit on to our children! But the only way we can pay it back, the experts say, is by getting more sleep ourselves. Apparently, we're trying. A recent article in The Wall Street Journal took note of the growing phenomenon of employees napping at work, but I suspect that this barely covers the interest payments, which go right to Japan. (As you may have noticed, the Japanese are asleep most of the time that we're awake.)
Why, by degrees, are we banishing sleep? In a handful of instances, arguably, the cause has been government overregulation. I am thinking of the recent case of Sari Zayed, of Davis, California. Ms. Zayed, after being overheard by a neighbor, was awakened at 1:30 A.M. by a municipal "noise-abatement officer" who gave her a $50 citation for snoring too loudly. The amount of money that Ms. Zayed subsequently received in damages from the city of Davis would allow her to pay for nightly snoring citations from now to the end of the year.
America's sleep deficit, though, is surely a systemic phenomenon. Many commentators would blame it on what might be called the AWOL factor--that is, the American Way of Life. We are by nature a busy and ambitious people whom tectonic social forces--declining average wage, high rate of divorce, two-paycheck families, instant telecommunications, jet travel across time zones, growing popularity of soccer for everyone older than four--have turned into a race of laboratory rats on a treadmill going nowhere ever faster. And there is obviously something to this explanation. It is noteworthy that television shows like Seinfeld and Cheers, on which nobody seems to have any real responsibilities (circumstances that accord more fully with most viewers' fantasies than with their actual lives), have come to constitute a distinct broadcast genre known as "time porn."
I had never given much thought to the role of darkness in ordinary human affairs until I read a monograph prepared by John Staudenmaier, a historian of technology and a Jesuit priest, for a recent conference at MIT. (The essay will appear in a book called The Idea of Progress Revisited, edited by Leo Marx and Bruce Mazlish.) Staudenmaier makes the point--obvious when brought up, though we've mostly lost sight of it--that from the time of the hominid Lucy, in Hadar, Ethiopia, to the time of Thomas Edison, in West Orange, New Jersey, the onset of darkness sharply curtailed most kinds of activity for most of our ancestors. He writes,
Living with electric lights makes it difficult to retrieve the experience of a non-electrified society. For all but the very wealthy, who could afford exorbitant arrays of expensive artificial lights, nightfall brought the works of daytime to a definitive end. Activities that need good light--where sharp tools are wielded or sharply defined boundaries maintained; purposeful activities designed to achieve specific goals; in short, that which we call work--all this subsided in the dim light of evening. Absent the press of work, people typically took themselves safely to home and were left with time in the evening for less urgent and more sensual matters: storytelling, sex, prayer, sleep, dreaming.
Staudenmaier's comments on electric light occupy only a few passages. His larger subject is Western intellectual history, and how metaphors of "enlightenment" came to be associated with orderliness, objectivity, and progress, even as metaphors of darkness came to signify the chaotic, the nonrational, the terrifying. He argues that we have lost, to our detriment, the medieval view that some aspects of life and understanding are not necessarily helped by clarity or harmed by ambiguity. Observing that Enlightenment ideals have "taken a fair beating" in the course of this century, Staudenmaier wonders if it is time to rediscover the metaphysical dark, that place "where visions are born and human purpose renewed."
I'll leave that thought where it is. But the implication of electricity in the sleep deficit seems hard to argue with. Whatever it is that we wish or are made to do--pursue leisure, earn a living--there are simply far more usable hours now in which to do it. Darkness was once an ocean into which our capacity to venture was greatly limited; now we are wresting vast areas of permanent lightness from the darkness, much the way the Dutch have wrested polders of dry land from the sea. So vast are these areas that in composite satellite photographs of the world at night the contours of civilization are clearly illuminated--the boundaries of continents, the metastases of cities. Even Wrigley Field, once a reliable pool of nocturnal darkness, would now show up seventeen nights during the baseball season. In the United States at midnight more than five million people are at work at full-time jobs. Supermarkets, gas stations, copy shops--many of these never close. I know of a dentist in Ohio who decided to open an all-night clinic, and has had the last laugh on friends who believed that he would never get patients. The supply-side theory may not have worked in economics, but it has certainly worked with regard to light: the more we get, the more we find ways to put it to use. And, of course, the more we get, the more we distance ourselves from the basic diurnal rhythm in which our evolution occurred.
There was also something in Ireland called "holy hour," a period in the afternoon when all the pubs would close. Perhaps what Americans need is a holy hour in the form of a blackout--a brief caesura in our way of life that might come every day at perhaps nine-thirty or ten at night. Not the least of the holy hour's benefits, I might add, would be an appealing new time slot for Maury Povich.
The Atlantic Monthly; March 1996; Hello, Darkness; Volume 277, No. 3; pages 22-24.