Hello, Darkness

Dealing with yet another deficit

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."

* * *
It is hard not to credit the importance of the AWOL factor, but I wonder if the driving force behind the sleep deficit is in fact more pervasive, and indeed global in nature: the triumph of light. I am by no means a romantic or a Luddite when it comes to electricity (anyone who is should read Robert Caro's The Years of Lyndon Johnson for its haunting description of life in west Texas in the days before rural electrification), and I also don't subscribe to the fashionable opinion that electronic labor-saving devices (personal computers possibly excepted) end up consuming more labor than they save. Yet electricity's ubiquitous and seemingly most innocuous use--to power the common light bulb--could not help exacting a price in sleep. Electricity made it possible for the first time in history for masses of humanity to vanquish darkness.

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.

* * *
Thomas Edison, famous for subsisting on catnaps, would have wanted it this way. In contrast, Calvin Coolidge, a younger man with an older temperament, slept at least ten and often as much as eleven hours a day. Two world views collide here, and somewhere between them is a balance waiting to be struck. Where and how? The only useful contribution I can make is to recall life in Ireland in the mid-1960s. One of the elements that made it so congenial was a shared expertise among engineers at the Electricity Supply Board which resulted in regular but unpredictably occurring blackouts. The relentless march of time would suddenly be punctuated by a limbo of uncertain duration. Lights were extinguished. Clocks stopped. Television screens went black. Drivers became hesitant and generous at traffic signals. Society and all its components took a blessed time out.

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.

Presented by

Cullen Murphy

Says Cullen Murphy, "At The Atlantic we try to provide a considered look at all aspects of our national life; to write, as well, about matters that are not strictly American; to emphasize the big story that lurks, untold, behind the smaller ones that do get told; and to share the conclusions of our writers with people who count."

Murphy served as The Atlantic Monthly's managing editor from 1985 until 2005, when the magazine relocated to Washington. He has written frequently for the magazine on a great variety of subjects, from religion to language to social science to such out-of-the-way matters as ventriloquism and his mother's method for pre-packaging lunches for her seven school-aged children.

Murphy's book Rubbish! (1992), which he co-authored with William Rathje, grew out of an article that was written by Rathje, edited by Murphy, and published in the December, 1989, issue of The Atlantic Monthly. In a feature about the book's success The New York Times reported that the article "was nominated for a National Magazine Award in 1990 and became a runaway hit for The Atlantic Monthly, which eventually ran off 150,000 copies of it." Murphy's second book, Just Curious, a collection of his essays that first appeared in The Atlantic Monthly and Harper's, was published in 1995. His most recent book, The Word According to Eve: Women and The Bible in Ancient Times and Our Own, was published in 1998 by Houghton Mifflin. The book grew out of Murphy's August 1993 Atlantic cover story, "Women and the Bible."

Murphy was born in New Rochelle, New York, and grew up in Greenwich, Connecticut. He was educated at Catholic schools in Greenwich and in Dublin, Ireland, and at Amherst College, from which he graduated with honors in medieval history in 1974. Murphy's first magazine job was in the paste-up department of Change, a magazine devoted to higher education. He became an editor of The Wilson Quarterly in 1977. Since the mid-1970s Murphy has written the comic strip Prince Valiant, which appears in some 350 newspapers around the world.

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