My Dad always worked. He worked at his job at Howard. Worked when he got home. Worked on weekends and birthdays. Reveled blasphemous in the Lord's Season. When I think of him, work is the first image in my mind. I see him unloading boxes of books. Mashing saddle-stiched staplers. Frying fish. Mixing cornbread from scratch. Whacking kids; Quashing our young brief rebellions.
We were enrolled into his life. And though he would surely deny it, we worked. Hauling books. Counting inventory. Packing and shipping. Hustling our wares at Art-Scape. Pitching the press at African Liberation Day. Remanded to Ayi Kwei Armah. Dommed to Ishmael Reed. Dad would sit in an easy-chair, with reading glasses low, and lecture from Up From Slavery. He had been a late 60s radical. But at his heart he was a puritan conservative dispensing a strange gospel rooted in the acquiring of knowledge, the inevitibaility of violence, and everywhere, the work.
He had labored from the start. Sweeping floors. Delivering groceries. Grasping at whatever his chid-hands could handle. His money went to his mother saddled with three kids, alcoholism. Down on relief. He devoured books even then. He would cut class for libraries and museums. He would walk downtown, running his hand along large buildings, feeling the unrelenting textures, dreaming of something, somewhere, larger than the poverty and despair of Old Philly.
How he came to love French, I do not know. I have asked him, but he can't remember. He's always loved movies, so perhaps a few spare words from the moving pictures. At all events, the salient fact is this--one season he saved his change and sent off for series of records that promised, by sheer listening and repetition, to imbue him with this beautiful language of waves and undulation. He remembers laying on his bed playing the record over and over, repeating the words, summoning France through incantations of greeting and conjugation.
He was, like me, like nearly every Coates boy, a poor student. It is a curse with us. A thing embedded deep in the strands and nucluei. Someday a great scientist shall stick us in a big machine. Electrodes will crown our heads. On a large screen, a teacher puts chalk to blackboard. The scientist grows wide-eyed. Data spits across the scene showing our neurons not so much firing, as stretching back to yawn.
Left alone, my Dad played that record like it was music. Because it was music. This word Bonsoir is its own magic. It is beautiful coming off your tongue. Your mouth make it's own happy ending. Your lips draw in for a kiss. And this magic is regardless of literal meaning. It is held in the very form.
Dad never made it to fluency. But I've thought about him throughout my own experience. And I've thought about ancestry, itself. To be black is to be able to reach back and touch people whose lives were, by law, foreclosed of certain possibility. No one cared about your intelligence, or curiosity. You were assigned to a certain lane, and there you stayed less you tempt all the violence the state brought to bear.
I understood education as a means of warding off death. You went to school to not go to prison. To not get shot. To not be, as my mother called them, an "If I had my gun" nigger standing on the corner. This is a product of the actual environment. In so many neighborhoods education must be about saving lives. But if you are ranger, this is slavery. Wonder took my father to French. And wonder to my father Nam. And wonder took my father to the Panthers. And wonder took him to my mother. And wonder carries me now to you. To see wonder daily reduced to plastic is another kind of death.
I write to you early this Tuesday morning, Brel in the background, from a street that is far from the streets, as a boy, I once knew. Those of us who are rangers have seen so much more than our fathers. But they walk with us. I imagine my father in the evening, sprawled across his bed, a child again. Record on. Lights off. Music forking down through darkness. Striking green imagination. Catching fire.
*The artist is Jean Baptiste-Siméon Chardin. The piece is Boy With A Top. More info here.
Some fans are complaining that Zack Snyder’s envisioning of the Man of Steel is too grim—but it’s less a departure than a return to the superhero’s roots.
Since the official teaser trailer for Batman v Superman: Dawn of Justice debuted online in April, fans and critics alike have been discussing the kind of Superman Zack Snyder is going to depict in his Man of Steel sequel. The controversy stems from Snyder’s decision to cast Superman as a brooding, Dark Knight-like character, who cares more about beating up bad guys than saving people. The casting split has proved divisive among Superman fans: Some love the new incarnation, citing him as an edgier, more realistic version of the character.
But Snyder’s is a different Superman than the one fans grew up with, and many have no problem expressing their outrage over it. Even Mark Waid, the author of Superman: Birthright (one of the comics the original film is based on), voiced his concern about Man of Steel’s turn toward bleakness when it came out in 2013:
The Islamic State is no mere collection of psychopaths. It is a religious group with carefully considered beliefs, among them that it is a key agent of the coming apocalypse. Here’s what that means for its strategy—and for how to stop it.
What is the Islamic State?
Where did it come from, and what are its intentions? The simplicity of these questions can be deceiving, and few Western leaders seem to know the answers. In December, The New York Times published confidential comments by Major General Michael K. Nagata, the Special Operations commander for the United States in the Middle East, admitting that he had hardly begun figuring out the Islamic State’s appeal. “We have not defeated the idea,” he said. “We do not even understand the idea.” In the past year, President Obama has referred to the Islamic State, variously, as “not Islamic” and as al-Qaeda’s “jayvee team,” statements that reflected confusion about the group, and may have contributed to significant strategic errors.
New research confirms what they say about nice guys.
Smile at the customer. Bake cookies for your colleagues. Sing your subordinates’ praises. Share credit. Listen. Empathize. Don’t drive the last dollar out of a deal. Leave the last doughnut for someone else.
Sneer at the customer. Keep your colleagues on edge. Claim credit. Speak first. Put your feet on the table. Withhold approval. Instill fear. Interrupt. Ask for more. And by all means, take that last doughnut. You deserve it.
Follow one of those paths, the success literature tells us, and you’ll go far. Follow the other, and you’ll die powerless and broke. The only question is, which is which?
Of all the issues that preoccupy the modern mind—Nature or nurture? Is there life in outer space? Why can’t America field a decent soccer team?—it’s hard to think of one that has attracted so much water-cooler philosophizing yet so little scientific inquiry. Does it pay to be nice? Or is there an advantage to being a jerk?
19 Kids and Counting built its reputation on preaching family values, but the mass-media platforms that made the family famous might also be their undoing.
On Thursday, news broke that Josh Duggar, the oldest son of the Duggar family's 19 children, had, as a teenager, allegedly molested five underage girls. Four of them, allegedly, were his sisters.
The information came to light because, in 2006—two years before 17 Kids and Counting first aired on TLC, and thus two years before the Duggars became reality-TV celebrities—the family recorded an appearance on TheOprah Winfrey Show. Before the taping, an anonymous source sent an email to Harpo warning the production company Josh’s alleged molestation. Harpo forwarded the email to authorities, triggering a police investigation (the Oprah appearance never aired). The news was reported this week by In Touch Weekly—after the magazine filed a Freedom of Information Act request to see the police report on the case—and then confirmed by the Duggars in a statement posted on Facebook.
In an interview, the U.S. president ties his legacy to a pact with Tehran, argues ISIS is not winning, warns Saudi Arabia not to pursue a nuclear-weapons program, and anguishes about Israel.
On Tuesday afternoon, as President Obama was bringing an occasionally contentious but often illuminating hour-long conversation about the Middle East to an end, I brought up a persistent worry. “A majority of American Jews want to support the Iran deal,” I said, “but a lot of people are anxiety-ridden about this, as am I.” Like many Jews—and also, by the way, many non-Jews—I believe that it is prudent to keep nuclear weapons out of the hands of anti-Semitic regimes. Obama, who earlier in the discussion had explicitly labeled the supreme leader of Iran, Ayatollah Ali Khamenei, an anti-Semite, responded with an argument I had not heard him make before.
“Look, 20 years from now, I’m still going to be around, God willing. If Iran has a nuclear weapon, it’s my name on this,” he said, referring to the apparently almost-finished nuclear agreement between Iran and a group of world powers led by the United States. “I think it’s fair to say that in addition to our profound national-security interests, I have a personal interest in locking this down.”
The brilliant mathematician, who died in a car accident on Sunday, was best known for his struggle with mental illness.
John Nash, a Nobel laureate and mathematical genius whose struggle with mental illness was documented in the Oscar-winning film A Beautiful Mind, was killed in a car accident on Saturday. He was 86. The accident, which occurred when the taxi Nash was traveling in collided with another car on the New Jersey Turnpike, also claimed the life of his 82-year-old wife, Alicia. Neither of the two drivers involved in the accident sustained life-threatening injuries.
Born in West Virginia in 1928, Nash displayed an acuity for mathematics early in life, independently proving Fermat’s last theorem before graduating from high school. By the time he turned 30 in 1958, he was a bona fide academic celebrity. At Princeton, Nash published a 27-page thesis that upended the field of game theory and led to applications in economics, international politics, and evolutionary biology. His signature solution—known as a “Nash Equilibrium”—found that competition among two opponents is not necessarily governed by zero-sum logic. Two opponents can, for instance, each achieve their maximum objectives through cooperating with the other, or gain nothing at all by refusing to cooperate. This intuitive, deceptively simple understanding is now regarded as one of the most important social science ideas in the 20th century, and a testament to his almost singular intellectual gifts.
Advocates say that a guaranteed basic income can lead to more creative, fulfilling work. The question is how to fund it.
Scott Santens has been thinking a lot about fish lately. Specifically, he’s been reflecting on the aphorism, “If you give a man a fish, he eats for a day. If you teach a man to fish, he eats for life.” What Santens wants to know is this: “If you build a robot to fish, do all men starve, or do all men eat?”
Santens is 37 years old, and he’s a leader in the basic income movement—a worldwide network of thousands of advocates (26,000 on Reddit alone) who believe that governments should provide every citizen with a monthly stipend big enough to cover life’s basic necessities. The idea of a basic income has been around for decades, and it once drew support from leaders as different as Martin Luther King Jr. and Richard Nixon. But rather than waiting for governments to act, Santens has started crowdfunding his own basic income of $1,000 per month. He’s nearly halfway to his his goal.
Why agriculture may someday take place in towers, not fields
A couple of Octobers ago, I found myself standing on a 5,000-acre cotton crop in the outskirts of Lubbock, Texas, shoulder-to-shoulder with a third-generation cotton farmer. He swept his arm across the flat, brown horizon of his field, which was at that moment being plowed by an industrial-sized picker—a toothy machine as tall as a house and operated by one man. The picker’s yields were being dropped into a giant pod to be delivered late that night to the local gin. And far beneath our feet, the Ogallala aquifer dwindled away at its frighteningly swift pace. When asked about this, the farmer spoke of reverse osmosis—the process of desalinating water—which he seemed to put his faith in, and which kept him unafraid of famine and permanent drought.
People who wear and design prosthetics are rethinking the form of our species.
When Elizabeth Wright smacks her right leg on a table, she says “ow.” That’s only interesting if you know one more thing: that her right leg is made out of carbon fiber and metal. It’s also part of her. “It is my right leg, just as my left leg is my left leg, and just as your right leg is your right leg.”
Wright was born with something called congenital limb deficiency—neither her right arm or right leg grew to their full length in the womb. At 2 years old, she was fitted with a prosthetic leg, something she describes as “a revelation.” Around the time she was 6 years old the doctors decided it was time for her to try a prosthetic arm. That didn’t go as well. “This was in the 80s,” Wright says, “before the fancy hands you can use to pick up eggs and not break them. The arm that I got it was purely for aesthetic reasons, it just hung there like some kind of weird dead arm, and I couldn’t do anything with it. I could actually do less. So I think it lasted two or three days and then it got relegated to the cupboard. I refused to wear it.” And it stayed there. Today, Wright still uses a prosthetic leg, one that is wholly hers, entirely a part of her identity, and she still rejects the use of a prosthetic arm. She says she’s learned how to do things without it.