Weekend Reading

A reading a weekend keeps the mind sharpened:

The police is a unionized force made up of working class folks; its struggles should be seen by them as existing on a continuum with those of the students who attend a public university like CUNY.  But so successful has the brainwashing and indoctrination of the police been, that every time they step out, booted, uniformed, swaggering and strutting on a city street, swinging their night-sticks, and see a ‘long-haired punk,’ they fail to recognize a little bit of themselves. With every blow they hand out to a protester, they merely ensure that their miserable state of endless precinct-centered resentment and bitterness will continue.

The pity is that they don’t suffer alone; they make the rest of us bear the burden of their anomie too.

Miley admits that her performance with Thicke got a little – her word – “handsy.” But she makes a good point: “No one is talking about the man behind the ass. It was a lot of ‘Miley twerks on Robin Thicke,’ but never, ‘Robin Thicke grinds up on Miley.’ They’re only talking about the one that bent over. So obviously there’s a double standard.”

[…]

“America is just so weird in what they think is right and wrong,” she continues. “Like, I was watching Breaking Bad the other day, and they were cooking meth. I could literally cook meth because of that show. It’s a how-to. And then they bleeped out the word ‘fuck.’ And I’m like, really? They killed a guy, and disintegrated his body in acid, but you’re not allowed to say ‘fuck’? It’s like when they bleeped ‘molly’ at the VMAs. Look what I’m doing up here right now, and you’re going to bleep out ‘molly’? Whatever.”

Reading World War Z

In what is both a moment of procrastination (I don’t want to do homework) and an act of slight progress (I’m finally clearing out some of my blog drafts), I present an unpolished, never-quite-finished essay on the novel World War Z by Max Brooks. I started this thing almost a year ago, but don’t see myself working on it anymore. Might as well let you read it. Note that I have yet to watch the film adaptation, this is meant to be a reading of (specific parts of) the book.

World War Z is not a typical zombie story.  For one thing, the book is “written” in the aftermath of the conflict, and while some segments tell what happened during the zombie outbreak, there is a significant portion that deals with how humans were responding to the consequences of it all, after the war.  The book includes scenes of workers patrolling the arctic circle for thawing zombies and towns rebuilding after being cleared of the undead.  In addition, the novel is an effort to tell the story of the whole world rather than a region (like southern Georgia in The Walking Dead), a mall (Dawn of the Dead), or an individual (Robert Neville of I Am Legend).  It does this by framing itself as an oral history, a compendium of interviews conducted by a U.N. worker.

But oral history isn’t the same as history.  At its core, oral history isn’t so much the study of evidence but a study of memory.  World War Z isn’t a historiography of the zombie war so much as it is a glimpse at how survivors remembered the war.  Above all, since it is fictitiously compiled by an “author” (the U.N. worker) and also actually compiled by an author (Brooks), it is a collection of memories that Brooks thought best represented a history of his war – and a history of the world.  The story isn’t about the characters really (some interviewees reappear in the conclusion, but I had to go back to piece together who was who – there is little actual character development) so much as it is about the countries that deal with zombies and the notion of the global zombie war itself.

In an interview about the book, Brooks stated that “everything in World War Z (as in The Zombie Survival Guide) is based in reality… well, except the zombies. But seriously, everything else in the book is either taken from reality or 100% real.”  Adding zombies to reality, then, allowed Brooks to show what he thought of the world through its response to catastrophe, its governance, its resilience.  In another interview, Brooks called the book an effort to combat American isolationism and argued that he wanted to “break down the stereotypes Americans have about other cultures… and maybe give my fellow Americans a window into the political and cultural workings of other nations.”

But how did Brooks choose to represent the world?

Brooks’ decision to shed light on the outside world, if taken seriously as an attempt to enlighten us where our isolationism has sold us short, rests on the same old stereotypes and dangerous whitewashing that he proposes to combat.  A number of societies are portrayed in one or two short segments that are more about applying the zombie war to our preconceived notions than about opening a window to new cultures.  For example, the only two Japanese characters interviewed are a young, cyber-connected loner and an old, blind, traditional warrior.  North Korea is portrayed as an isolated and paranoid mystery.  South Africa’s role is framed solely by its apartheid history.  Iran takes the position of America’s greatest fear: the trigger-happy nuclear power.  The story’s structure doesn’t lend itself to much in terms of developing a more nuanced look at cultures or politics around the world, so this is your only glimpse at some societies.

Where foreign affairs don’t rely on stereotypes, they rest on a scary depiction of the “real world.”  The two countries that lead the world out of the zombie war are South Africa and Israel, two countries with infamous histories of dealing with actual hungry and helpless masses within their own borders.  Both countries have experienced decades of forced segregation that leave a significant part of the population isolated, oppressed, dying.  In portraying the world through the zombie war, it is implicit that these histories – of segregation, oppression, and degradation – are the reason that these countries manage to weather the storm of zombie infestation better than others. Continue reading

Weekend Reading

Cloudy with a 70% chance of weekend reading:

The problem with that should-have, could-have conversation is the popular implication that the ability, and the responsibility, to change the behavior of abusive men lies not with the abusers, but with the partners they strike, strangle, and shoot.

It’s why the question “Why didn’t she leave?” is far more common than, “Why did he abuse her?”

But research shows us why she, whoever she might be, didn’t leave: she didn’t have the money, she didn’t want to take the kids out of school, she couldn’t find a shelter, there was no shelter, she was embarrassed, her pastor or her mother or her father or her sister told her a good wife doesn’t give up, her self-esteem was in shreds, she had literally nowhere to go, or she knew that, in leaving, she would put herself in more danger than if she stayed.

But if women can’t be blamed for inciting violence in their partners, or at least scolded for not bailing at the first red flag, the problem of why intimate partner violence happens in the first place, and what to do about it, becomes much more complicated than asking the broken-record question, “Why didn’t she leave?”

What hard evidence does show is that while the “why” may never be satisfactorily answered in every situation, we know, definitively, how most U.S. women killed by abusive partners meet their end: They are shot to death.

[D]espite its conspicuous absence from virtually every celebrated origin story in Occupy, alongside the medical tent established by activists in the early weeks of the movement, the first tent to successfully challenge the NYPD ban on structures in Zuccotti was a sukkah replete with a portrait of Jewish anarchist Emma Goldman, set up by Dan Sieradski and Occupy Judaism; a project that would go on to function as a sort of unintentional muse to the movement in New York. “The holiday immediately following Yom Kippur is Sukkot – the plural of sukkah,” Sieradski said. “A sukkah is a ritual hut – otherwise known as a tabernacle – that Jews sleep and eat in for a week to commemorate the harvest season in ancient Israel.” He knew cops weren’t letting structures go up in Zuccotti but figured a sukkah might pose a prohibitive public relations obstacle for Mayor Michael Bloomberg and the NYPD. “The goal was twofold,” he said. “I really wanted to push the Occupy Judaism thing, which was using Jewish ritual as a form of direct action – transforming sacred rites into acts of justice and not just references to ideas of justice – and to see if the religious liberty argument could be used as leverage to help put some shelter over Occupiers’ heads.”

In the process, he enlisted some unlikely support – most notably from Chabad (a Hasidic sect) and a company called PopUp Sukkah, who hardly supported the movement’s politics but donated materials for the sake of supporting religious practice. “I went down to Zuccotti and met with the direct action working group, got the buy-in of the resident Occupiers, who I worried might be ill-affected by an attempt to build a structure, and then rustled up a group of friends and folks, including media and legal observers, and erected the PopUp Sukkah,” Sieradski said. As predicted, the NYPD approached, but opted to avoid the likely blowback of interfering with a Jewish rite, ultimately letting it be. “That’s when I knew we had our opening,” Sieradski said. “A couple of kids tried it. One had theirs taken down; another was able to keep theirs up. So later, in the middle of the night, it started raining. And all of a sudden from the middle of the park you heard, ‘MIC CHECK! MIC CHECK! TONIGHT… WE ARE ALL JEWS! BUILD YOURSELF A SUKKAH TO SLEEP IN!’ And thus, the tent city began. The next day the medical tent went up, and on from there it went.” Occupy-related sukkahs appeared thereafter in Seattle (where ten were arrested in the process), as well as other cities.

Everybody’s in the Ivory Trade

The Lord’s Resistance Army has been involved in the ivory trade for quite a while now, as have many other groups across Africa. The rural parts of Congo and Central African Republic have been the hunting grounds of poachers and armed groups alike for years, sometimes coming from as far afield as Libya. This summer, the Enough Project published a report [pdf] on the LRA’s involvement in the ivory trade, which caused a lot of news outlets to pick up the story, eventually leading Kristof Titeca to write this piece on the ivory trade beyond the LRA. In it, he describes the typical route of the ivory trade in Congo:

The most common trading scenario is the following:  local poachers (or individual soldiers) based in or near the forest pass on the ivory to local traders based in urban centers such as Dungu and Doruma (to a lesser extent Faradje). From there on, there are two trading routes: The first, and more common trading route, is from Dungu to the Congolese-Ugandan border towns of Ariwara and Arua. Most often, the ivory is sold to well-connected traders in these border towns, who in turn go to Kampala and sell it for export, most often to Asia.

The second trading route is from the north eastern side of Garamba Park, where ivory is traded in Doruma (or Bangadi). From here, the ivory goes to South Sudan, from where it enters Uganda (or also goes to Ariwara). It is difficult to estimate the amount of ivory originating from these areas. In Dungu alone, it is estimated that between 15 to 30 traders are dealing in ivory. Interviewed traders claim to be selling around 90 to 200 kilograms per month. In Arua, fewer ivory traders are active, but they mentioned similar quantities.

Ugandan traders are key in this commodity chain/trade network: they play a prominent role at different levels by using Congolese or South Sudanese traders as middlemen, by buying the ivory in Ariwara, Aru or Kampala. The nature of their involvement consistently points at the implication of Ugandan politico-military elites.

While the LRA are rumored to have traded ivory with Sudanese armed forces in exchange for supplies and arms, this segment, and especially that last sentence, is crucial. There is also a large amount of ivory funneling through Ugandan elite circles. This is part of a long-time trend in which a network of Ugandan political and military elites (often one and the same) profit from Uganda’s military exploits abroad, from livestock and coffee to diamonds and now ivory. In a 2012 article on the UPDF’s presence in the Congo, Vlassenroot, Perrot, and Cuvelier explore this network, explaining that much of it – and probably much of what Titeca identifies as “politico-military elites” – is made up of members of the First Family, long-time NRM party leaders, and leading military figures as well as Congolese local elites, armed groups, and businessmen. Vlassenroot et al refer to these actors as “entrepreneurs of insecurity,” as they capitalized on and even facilitated war in the Congo in the late 1990s and early 2000s in order to reap rewards from mines.

There have been allegations of UPDF involvement in the ivory trade for some time now. There was evidencethat a UPDF helicopter was spotted near the site of multiple elephant killings last year, and an incident before that in which poachers actually attacked the UPDF in CAR to deter them from infringing on the poachers’ territory. That the military, or at least the military and political elite back in Kampala, are involved in the business is of no surprise.

Which makes the goal of melding anti-poaching and anti-LRA efforts a bit difficult to envision. In the weeks after Enough Project’s report was published, there were several calls for action against the LRA, both for their human rights abuses and their animal rights abuses, to help bring the rebel group to an end. Take, for example, Mark Quarterman’s piece highlighting the report for CNN:

Only effective local, national, and transnational action can stop this horror. Anti-atrocity groups such as the Enough Project can advocate for actions to shut off the demand for ivory in Asia. Conservation groups could broaden their focus to include efforts to end wars that have created a symbiotic relationship between ivory poaching and civilian suffering. Both types of organizations should emphasize the longer-term requirement for effective governance to lessen the likelihood of war and ivory poaching.

Joint and parallel action could tap activist organizations, increase the pressure on policymakers for action and broaden the knowledge about both of these problems among those who previously had focused on only one.

The combined efforts of conservation and human rights groups could spur the efforts of governments and international organizations to slow the destruction of the African elephant and free the people of east and central Africa from the threat of Joseph Kony and his ilk. This could be the start of a beautiful friendship, one that could help stop the massacre of both humans and animals in Africa.

If you read this article and Enough’s report, this would sound like a great solution. And it still might be. With combined efforts of conservation groups and human rights groups, effective advocacy may succeed in putting forth new tools to stop the LRA’s abuses of civilians and elephants. But it wouldn’t succeed in stopping the abuse of civilians and elephants. The LRA is only one part of the complex situation of abuses and poaching in the region, some of which is perpetrated by the actors that will be empowered by anti-LRA efforts.

If the abduction of civilians and poaching of elephants by the LRA can be stopped, it will be of tremendous good to those that live in LRA-affected regions. But we shouldn’t expect that this will solve the problem of insecurity that people and elephants frequently encounter in the region. If using militaries (who poach and abuse civilians) to stop armed groups (who poach and abuse civilians) works, we’ll still be left with poachers and human rights abusers.

Weekend Reading

The NSA has pre-approved these links in list-order only:

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Weekend Reading

Weekend Reading is 99.9% pure:

There is $118 trillion of wealth in the United States alone, or about $375,000 per American. For every homeless person in the country, there are 28 empty homes waiting for them right now. Laws and culture deny them a roof over their head, not a dearth of roofs. It is our legal system that funnels a disproportionate amount of wealth to a small handful of people, not the benevolent hand of a just and caring god.

Even by the standard of 20th century capitalism, things are pretty not okay. If income had kept pace with growth in the economy since 1970, the median household would be making around $92,000. The actual number is $50,000 and falling. A record 46 million Americans are living below the U.S. government’s official poverty line. Debt is one of few things the country produces anymore: Go to college and you’re liable to make tens of thousands of debt dollars, graduating into a job market where getting an unpaid internship is something to gloat about on Facebook. Working harder isn’t an option. We’re being worked hard enough and it isn’t enough to pay the bills.

All the hard work undertaken over the last several decades has been accumulating wealth not for the workers but for their bosses. Since 1970, the average income of those in thetop one percent has grown by more than 240 percent. These days, the average CEO of a company makes 354 times as much as the average worker, up from a ratio of 42:1 when Ronald Reagan was president. There is no reason to believe that CEO-ing has gotten that much more difficult. They’ve just gotten greedier. They’ve gotten away with it.

The rural communities surrounding Nashville, TN are quiet, unremarkable places. We know: we’ve been there. But now the city of Gallatin will be confronting its citizens with a $658,000 armored military vehicle that, like many of the young men in this country’s increasingly militarized police forces, has seen serious action.

Overseas, the “MRAP” is the symbol of American power on the move, a bizarrely self-parodying vehicle that attempts to encase its soft-shelled occupants from a world full of people who despise us and who will, increasingly, sacrifice their own lives to take ours. Nothing quite says “Us And Them” like rolling in an MRAP. It was developed for a world where everyone outside its reinforced-steel walls is a subhuman enemy to be killed at will.

So what does it say that four of the cities around Nashville are pleased as punch to take delivery of one?

Dialogue and Destruction: LRA Responses to Ugandan Radio Stations

In the course of my fieldwork this summer, a question arose that I was unable to answer, and it concerns the inconsistent response of the LRA to the work of radio stations in northern Uganda. My research focused on the use of defection messaging, which several radio stations engaged in during the conflict, especially in the early 2000s. But there were other ways that radio was used during the conflict, and of particular note is Radio Mega’s attempt to foster dialog between the rebels, the government, and the civilian population.

In her essay [pdf] on the government-imposed limits that radio actors encounter at Mega FM, Maggie Ibrahim chose as a case study the Ter Yat (“Under the Tree”) weekly dialog program at Radio Mega. In December of 2002, LRA leader Joseph Kony called into the program to discuss why peace talks had failed – other panelists included an army spokesman and a local government official. This was just one instance of many in which members of the LRA called into the radio station on various programs to talk about the conflict or send messages to others. After three months of this type of communication, security forces informed the radio station that rebels would not be allowed to call in again. This was couched within the Anti-Terrorism Act, which was criminalizes interviewing alleged terrorists.

Mega FM radio station in Gulu town.

Mega FM radio station in Gulu town.

In the interviews that I conducted in Gulu, it became apparent that in the early 2000s there was a lot of contact between radio staff and the rebels. The rebels’ only source of news was the radio, and so the radio stations were frequently used to disseminate information and to communicate with the broader community. This, of course, was happening while Mega FM was simultaneously carrying out its defection messaging, which served to sap rebel strength and encourage escape attempts among disillusioned or abducted members of the LRA. The fact that the rebel leadership continued to engage in dialog with an entity that was also actively undermining it seems illogical.

And then we turn to Radio Wa, a radio station in Lira, southeast of Acholiland in the Lango Sub-Region. Radio Wa began running defection messaging in 2002, and was very effective in encouraging defections during the early 2000s, especially as rebels moved through that area after a UPDF offensive in 2002. Unlike with Radio Mega, there was no contact with the rebel leadership except for rumored threats against radio staff. In September of 2002, the rebels made good on these threats and destroyed the radio station, attacking early in the morning and burning it down.

Both radio stations actively encouraged LRA fighters to escape and take advantage of the amnesty. Both radio stations saw themselves as supporting community efforts to achieve peace by bringing the LRA home. And yet the rebels chose to engage in public dialog with one radio station while burning down the other.

There could be a lot of different reasons for this. In 2002, as I mentioned, the rebels were reorganizing from an attack by the military, moving into new areas in which they had never been active before. The LRA has its roots in Acholi territory, and many of the top fighters are familiar with some of the Radio Mega staff from early attempts to bring the war to an end. Lira has little history with the rebels, and this lack of connection may have led to the rebel attack.

Weekend Reading

As school begins, the length of weekend readings will fluctuate according to my workload. That said, there’s a new subtle change happening here. At the behest of reader Ory Okolloh, and to the benefit of all of you, clicking on these links will automatically open your selected reading in a new tab or window. Hopefully that improves your weekend reading experience. Enjoy!

Black feminists have critiqued the material advantage that accrues to white women as a function of their elevated status as the normative cultural beauty ideal. As far as privileges go it is certainly a complicated one but that does not negate its utility. Being suitably marriageable privileges white women’s relation to white male wealth and power.

The cultural dominance of a few acceptable brown female beauty ideals is a threat to that privilege. Cyrus acts out her faux bisexual performance for the white male gaze against a backdrop of dark, fat black female bodies and not slightly more normative cafe au lait slim bodies because the juxtaposition of her sexuality with theirs is meant to highlight Cyrus, not challenge her supremacy. Consider it the racialized pop culture version of a bride insisting that all of her bridesmaids be hideously clothed as to enhance the bride’s supremacy on her wedding day.

Only, rather than an ugly dress, fat black female bodies are wedded to their flesh. We cannot take it off when we desire the spotlight for ourselves or when we’d rather not be in the spotlight at all.

In the 1960s, black men and women who carried the pain of living in a white terrorist state, who carried the pain of redlining, of job discrimination, of being cheated out of land, cut on the television and saw black women and children getting the shit kicked out of them. No one was being punished. Sometimes the police were doing the kicking. They saw this, and they stewed. They’d seen it before. And as they had in the face of racial pogroms, and in the face of slavery itself, they closed their mouths, swallowed the daggers, and got dressed for  work.

Martin Luther King turned this stoic tradition into high art. It was a kind of jujitsu by which our pain could be made redemptive. The price was high. If that imagery cut black folks to the core, one wonders how far it went in normalizing the idea of the black body as the rightful field for violence. If you accept that being twice as good is the price of the ticket, then you accept a double standard, and thus necessarily accept the precepts of racism.

Early 20th Century American Slang

For those who don’t know, I work part time at a library of rare books and manuscripts. It often involves stamping books, organizing magazines, opening the mail, filing receipts, and loading packages into the freezer. Recently, it involved putting a giant collection of Haldeman-Julius Little Blue Books in numerical order. They are small 3.5″ x 5″ books published in Girard, Kansas, during the early- to mid-20th Century. The books include everything from Shakespeare and Ibsen plays to the U.S. Constitution and French-to-English guides. One that caught my eye was #56, A Dictionary of American Slang.

Included in it were some things that we still use today, like geezer, gold digger, high jack, and hot dog as an exclamation. But there were also some things that I have never heard of, and some of the definitions were just as strange. So, without further ado, some examples of ~1920s slang:

  • absotively – absolutely and positively
  • acknowledge the corn – admit responsibility for
  • Adam’s ale – water
  • all to the mustard – excellent
  • almighty dollar – money, god of America
  • applesauce – blah, tripe, nonsense, foolish talk
  • go to the bad – attend Sunday movies, dance, or otherwise offend the Rotary Methodist god
  • birthday suit – nature’s garb
  • cake eater – tea-hound, lounge-lizard, lady-bug
  • snake’s hips – something excellent
  • cracker – poor white, as in Georgia
  • dude – one who follows “What Men Are Wearing” in the theater programs
  • flumadiddle – humbug, flummery, nonsense
  • full of prunes – you’re crazy, you’re wrong
  • gibble-gabble, mulligatawny – foolish talk
  • to ride the goat – to be initiated into a secret society
  • fluzie – a daughter of joy, prostitute
  • Heavens! – formerly, god’s resident; now, an expletive
  • hotsy-totsy, tootsie-wootsie – a girl all to the mustard, all O.K.
  • izzum-wizzum – hotsy-totsy, red hot sweetie
  • Jericho (to send one to) – Hell, or Hoboken
  • justice – slang for what is obtained in legal courts
  • late unpleasantness – the last war; long used for the Civil War, in 200,000 AD it will be used of the most recent war
  • low-brow – an average person; one who prefers the poetry of Eddie Guest
  • Bible Marathon – the latest American indoor sport, in which both Testaments are read aloud in relays at breakneck speed, to the glory of God
  • mollycoddle – excessively effeminate person
  • mossback – a fossil, dodo, conservative stand-patter
  • to get one’s nanny – to get one’s goat
  • necktie partie – a hanging bee, lynching
  • to pass on – Christian Science euphemism for “to die.” It has become general throughout these Rotaried states. Nobody has died since Christ; all the rest have “passed on.”
  • paste – to strike a blow; “I’ll paste you in the bean”
  • piffle – nonsense, twaddle, applesauce, stewed rhubarb
  • poor white trash – a 100% free and un-terrified Nordic financial and mental pauper in the Southern States, whose family never owned slaves. If a child of poor white trash becomes President, historians will at once raise his ancestors to the aristocracy.
  • pop the question – to propose marriage; to dare congual shipwreck
  • primrose path – road to Hell, anything pleasant
  • puritan – one scrupulous about the morals of others; one who holds that the pleasant is always wicked
  • red – Communist, Socialist, Bolshevik, radical, prohibitionist, anti-prohibitionist, or member of any belief different from yours
  • right-o – annoying, the British expression of approval
  • rough diamond – an uncalcimined daddy; a rich man who eats peas with his knife 
  • rum row – the liquor-laden fleet 12 miles out
  • Sam Hill – the devil, as in “what the Sam Hill?” Sam’s father was Bunker Hill, shortened to Bunk Hill
  • stork – long-legged bird, purveying all human babies. In the U.S. the cabbage and rose bush methods have become slightly obscene; the biological is verboten. The Stork, Santa Clause, and Yahweh live in St. George Washington’s cherry tree.
  • strawberry blonde – red head, carrot top
  • V spot – five dollar bill
  • whangdoodle – mythical creature, akin to the gymnascutus, leg shorter on one side than the other, to let him feed n a hillside; nonsense

Weekend Reading

9 out of 10 doctors say reading these links will cure you of boredom:

Penn got in trouble for touting the supposed merits of New York’s stop-and-frisk policy. To the objection that the policy disproportionately targets blacks and Latinos, he responded, “And who, sadly, commits & are victims of the most crimes?”

But that’s a non sequitur. A false rationale. Take people’s fear out of the equation and the logical artifice collapses. Canadians are highly overrepresented in the field of professional ice hockey, but it would be ridiculous for anyone to walk around Alberta presumptively asking strangers on the street for autographs. When you treat everyone as a suspect, you get a lot of false positives. That’s why above and beyond the obvious injustice of it, stop and frisk isn’t wise policy. Minorities might commit most of the crime in U.S. cities, and be the likeliest victims of it, and that’s a problem with a lot of causes that should be addressed in a lot of ways. But crime is pretty rare. Not rare like being a professional hockey player is rare. But rare. Most people, white or minority, don’t do it at all.

That’s what I remembered when I began my recovery five years ago. In the preceding 25 years, I’d crossed paths with thousands and thousands of black people (including, obviously, those who became friends). Over the same stretch I’d also crossed paths with thousands and thousands of people wearing hoodies (there was surely some overlap). I got very, very unlucky one time. Adding it all up, I figured my odds of avoiding a repeat of that night are pretty good.

It’s interesting: neither the government nor the charity I worked with in Uganda were willing to try just cash, if only to compare. They wouldn’t even discuss it. This might sound sensible of them, since they could be right about their “other stuff” being important. Except the “other stuff” often costs more than the cash.

This is the big “cost” no one talks about: suppose a charity could give $2000 of stuff to one person, and help them become 200% richer or healthier than they were before. Is it possible I could spend $1000 each on two people, and help get them each get 150% ahead? Wouldn’t that be better?

A lot of charities don’t like to think that way. The TAL episode talked to a woman from Heifer International, who give cows and training instead of cash. That could be the right thing to do. But she couldn’t bear the thought of finding out. She hated the idea of experimenting on poor people. They are human beings.

Let me be blunt: This is the way the Heifers of the world fool themselves. When you give stuff to some people and not to others, you are still experimenting in the world. You are still flipping a coin to decide who you help and who you don’t, it’s just an imaginary one.

Birds on film are therefore important not in and for themselves but as part of a relation of figure and ground, as foils, or as objects that help us appreciate artificially rendered scale. It seems as if their function is to lend weight and sublimity to the glorious expanse of humankind’s and Hollywood’s technological prowess. At some point, somewhere in the dark corners of some digital animation studio, a version of this exchange must have taken place: “How’s this giant robot fight sequence looking, boss?” “It’s looking dope, man, but you know what — you need to throw some birds on that!” And why not? In the age of easy digital manipulation of images, how could any self-respecting CGI artist or art director help himself? After all, birds are pretty, and so easy to animate; they are a staple in the mise-en-scène of modern CGI-saturated film.

The digital flock of birds functions as a convenient proxy for “Nature” in the modern cinematic imaginary, that realm of living energy against which Man, surrounded and beset by Nature but somehow set apart from it, acts out his private and public traumas. Except where they are protagonists of the non-talking (War Horse) or, more frequently, talking variety (Beverly Hills Chihuahua), today’s films generally have little interest in animals qua animals, living their inhuman lives. These scores of birds we find littering our screens are never actors in the human drama, because in so many of these fables “Nature” itself, separated out from humankind, is chiefly employed as a cheap and easy ornament.

In a heavily controlled environment like the prison, it’s hard to talk honestly about voluntary participation. After all, no one wants to be in a prison production of Shakespeare. TheNew York Times in their feature about a performance at Rikers and This American Life both mention that actors in productions they covered have previous experience, but there’s no analysis as to why Hollywood extra and felon might be overlapping categories. Of course there are actors in prison. The plays they choose are small-scale dramas suited to the security concerns of the hosting institutions. The tragedies aren’t ensemble numbers; they don’t have roles for anyone who might want to join, like a school play does. That authorities can fill an audition with people who prefer being in Hamlet in prison to just being in prison isn’t much evidence of anything except perhaps incarceration levels. Certainly not the indomitable human spirit.