Common Sense

Apropos of nothing, what if we did the following on guns:

Create three categories of gun ownership: protection, sports and collecting.

Each have different requirements, costs and limits. For protection an individual may own two firearms at a time. For sports, five firearms. For collecting, it depends on the collection.

In every category, federal law would require mandatory gun training. Mandatory waiting periods for purchasing. Complete background check, including for mental health concerns. No one under age 18 may own a firearm. Federal gun registry. Sales only possible at regulated store sites; no gun show sales. Some firearms would require additional training or certification. Ex-felons may only own firearms in states in which they may also vote. Etc.

The costs and safety rules for collectors would be very expensive.

When enacted, anyone with more than five firearms becomes a collector under the law. If they can afford to pay for all of the safety stuff they need, they may do so. If they cannot afford to do so, the government will subsidize some or all of the necessary equipment, providing the collector completes the necessary certifications. In some few cases, there may be exceptions.

The federal government will also offer a buy-back program for those who can show proof of ownership of a firearm, at 200% market rate. This rate is good for any firearm, and any number of firearms. (An amnesty period will allow large collectors to decide whether to sell or invest in their collection.)

Now, I know this ain’t happening. I’m not saying it will or even could happen in the U.S. It can’t, not as I’ve described it. I’m just saying it seems like common sense.

We’re less likely to alter the Second Amendment than we are to make common sense, serious gun laws nationwide, but we’re also not going to do that. That’s just who we are.

No, really—if you’re an American and you don’t understand in your bones that we are a violent, warmongering people, I’m not sure you really are an American.

Some will say No, not me! never. I am for peace, even if our leaders cry war. Oh, rly? Can you be? Does it mean anything to be for peace?

Anyway. I know lots of people who would love to get rid of guns. That’s fantasy. We have to accept them as a part of our culture, but we do not have to pretend helplessness when it comes to regulation. If we want to change the gun culture—we have to change the gun culture.

And I’m not talking about policing how children play, or whether video games make them violent, or what movies they watch or what’s on YouTube…

I’m talking we have to show them that we take this seriously. That we understand the seriousness of it.

We have to show them that being a Man has even more to do with peacefulness than violence. That we are all connected in a web of shared humanity. That a gun doesn’t make you strong or brave.

But nevermind, we ain’t doing any of that shit either.

My favorite rewatch

I’ve been watching 30 Rock again. It ran for seven season starting in 2006, on NBC, of course. It’s one of a handful of shows that I seem to be able to laugh hard at again and again, so I use it for my “laughing therapy.” That’s what I call it. Anything that makes me bust a gut repeatedly—and I’m pretty easy, pretty ready to laugh—works for me, but 30 Rock is especially dense with jokes.

So this post is just a brief dash—I’ll come back to this later—but I’ve noticed the cultural shift a lot more this time watching it. I’ve started from the beginning—so, it’s 16 years later now. 30 Rock won the Emmy for Outstanding Comedy Series in its first three seasons. It’s impossible to imagine it winning today, even once. The distance between what we considered appropriate in mainstream comedy in 2006 and what we consider appropriate today is striking—even shocking.

Sticking with the Emmys for a second, the last four years have been unusual in that each year the award went to a different show. The most recent winner was Ted Lasso, the famously “nice” comedy starring Jason Sudeikis. It’s a charming and funny show, probably deserving of a win, but contrasting it with 30 Rock is a culture shock. That show was a lot of things—including charming, even sweet, at times—but nice was not one of them.

30 Rock was a true cultural satire with no sacred cows. The show ridiculed everyone it met. To be so ridiculed was a mark of love and approval, and everyone was a target. The brilliant comic writer and performer, Tina Fey, whose face was slashed by a stranger wielding a knife when she was five, knew just how awful people are—and in their abundant awfulness, how they could be a comic salve for the rest of us saps.

But her style of omni-directional ridicule (and hilarious self-deprecation), so often depended on identity, personal weakness, and ironic stereotyping, it couldn’t possibly work today. This has been my own assessment, rewatching it, even as I recognize that I revere this kind of hard-nosed satire; that it’s my favorite.

Then I happened to see this tweet—

Nussbaum is a long-time TV critic, now at The New Yorker.

Which got a lot of engagement and funny responses. There were also a number of comments criticizing the show for its style of humor—for its “punching down.” One obvious response to Nussbaum’s question—and my choice—is MILF Island, an hilariously on-target satire of the kind of reality shows running at that time. The premise of that fake show is that a group of seventeen year old boys are dropped off on an island populated by MILFs and hilarious sexcapades ensue.

I won’t explain why this joke was so hilarious in context. Today, however, it’s problematic, you see, because it is insufficiently sensitive to those who have been the victims of underage sexual abuse. (It is amusing to recall that Sudeikis had an arc on Rock during the MILF Island period; his show now would never make such a joke.)

What’s interesting to me in this is how conscious I’ve been of how some of these jokes play now in my rewatch.


Okay, Fuck It. I'm Going to Talk About It.

Louis C.K. won a Grammy last night for Best Comedy Album. Some people are mad about this.

As we all know, because my fellow liberals keep telling us, “cancel culture” does not exist. Instead, what the right wing refers to as “cancel culture” is simply consequences for bad behavior.

Namely, the consequence of regular folks like us never having to see or hear from you again. Once this has been decided by the mob, it is always your status. There is no road back. Your worst moments, your worst behavior, define you forever.

I don’t care about whether you love or hate Louis C.K., or whether you did like him or didn’t like him before. That’s your business, or it should be. And if you liked him, got mad at him, then forgave him and continued supporting him, that’s also your business. Whatever your position, I don’t care. He’s not a politician. He’s an artist; my support is not about my personal political beliefs, it’s because I like his art. Fucking Period.

Do I give you shit for still listening to Michael Jackson? Will I boycott Safeway unless they stop playing his music? Am I unable to coexist with people who continue to enjoy the art of a person I consider a serial child rapist? No.

What I DO care about is the implication that there’s something immoral about patronizing an artist who has behaved immorally. What I also care about is the apparent modern disinterest in concepts like forgiveness, proportionality, complexity and humility. What I also also care about is this notion that we ought to be judged, in the way we judge people for their politics, for the art we enjoy.

To talk like this, by the way, is to “defend Louis C.K.” in the language of Twitter (yeah but it’s only on twitter, man). Since I am using his Grammy as a jumping off point, I am somehow in favor of whatever he did—or, rather, whatever I say he did.

If I say he committed sexual assault, that’s what he did. Whether his actions factually match the definition of assault is something only a fellow assaulter would wonder about. Or, more specifically, whether his actions would be realistically prosecutable as sexual assault, since it’s not legally assault unless charged and convicted and we’re just speculating.

I am not arguing that you can never give an opinion prior to someone’s conviction of a crime about whether they committed that crime. Sure you can, go for it. Opine away, pal. But something about “social media” (a typically useless jargon phrase—go ahead, define it) has so befouled our discourse that we can no longer profitably disagree without unleashing utter savagery, an uncompromising, zero-sum, scorched-earth response, lest any ambivalence when called to judge others be seen as a ratification of their ceaseless crimes.

Now, maybe the notion of not judging other people, unless you want to also be judged in the same way, is considered these days to be strictly Christian and therefore dangerous bullshit. After all, mainstream America doesn’t know fuck all about the religion on which American culture, such as it exists, is founded, but these days they do know that it’s bad. So, QED, judging others is good. I mean, maybe I’m grasping at straws here, but my personal experience of Facebook, Twitter, InstaGram and other “social media” is one of overwhelming judgement.

To be fair, I am just as guilty of this as anyone. I often go to Twitter so I can yell at assholes. I haven’t identified a great need that the service fulfills—even though, full disclosure, I have personally profited a great deal from the company. And I’m not out here saying we should shut down or otherwise censor social media. But I do not think we have adequately debriefed about what it has done to our culture and if that’s cool, or not.

This is why the cancel culture and free speech controversies of late, even though often driven by the right in recent years, are still of such concern to me. Some of the ways we communicate are technology-created. For example, over time people would write shorter emails. Unlike hand-written letters, which took longer to deliver, email didn’t need to contain as much detail and after people got used to it, did not. Likewise, Facebook and Twitter and other platforms encourage certain types of behavior. It seems clear that these platforms—while not without positive aspects and uses—have some serious negative side effects on our political and cultural discourses.

Among them is the impulse that I think is what we really mean by “cancel culture.” If you are rewarded for simplistic hot takes and snap judgements, it may feel like there’s no time even for the smallest consideration, deliberation, balance, empathy. If this doesn’t work for you—leave the conversation?

Novel Update

I am now somewhere around the 20K word mark, now, but not very deep into the story yet, so I am not having any trouble generating words at the moment. Last week I wrote about half of those words, so it was a very productive week—and the work was quite manageable. Aiming for 2K words per day is a short order, really, but for the moment it’s a good goal because it’s so doable. I’ll likely have to make up some of today’s words, for example, because I was drinking through the Oscars last night and am tired and slow today.

2K per day (per week day, that is) is interesting because it gives me extra time. It’s regular, not like the way I’ve often written in the past, in unlimited binges. If this becomes my regular rhythm I’ll be able to do the reading and additional writing I’d like to do aside my larger projects.

After writing my opening pages, I took more time to build out the story on index cards, organized them and input them into Scrivener as cards. Now, I can just take one card at a time and work through the first act that way. As expected, as I go the story continues to evolve in little and big ways. More and more I think Fig is going to get possessed by some kind of spirit/demon. This seems like it raises the stakes a lot for everyone. I don’t know quite how it will happen, but I have some cards to write before I get to that point.

Writing and My Wracked Nerves

I started writing the actual text of the novel I’ve been developing this week. It’s gone fine, but has also been oddly nerve-wracking. If I hadn’t taken a while to think through so many details up front, I think I would be lost now. As it is, the pace is fitful—sometimes smooth and onrushing, sometimes deliberate and slow. Not sure which is producing “better” results. What I think is true is that I shouldn’t worry about “better” now.

Using index cards—both physical and digital was just fantastically useful for me. Having the calendar on hand too is really helpful. But there’s a lot of thought and detail beyond just what’s on cards that I have to consider as I move forward. Sometimes the writing is unsatisfying because it doesn’t feel quite right. Sometimes I’ll revise those parts, or the feeling turns out to be wrong; ideally, at this point I just write and don’t look back. I can rewrite the whole book after I write the book. Like, I am just trying to get from one thing to the next.

When I do that, I’ve done the days work. That’s really all there is to it. But the unease and some stress comes from not feeling like the initial assignment was well enough thought out. I had to stop earlier this week and slow myself down to manage that on the second chapter. Today, one scene went swiftly and well; the next one is crawling so far. I think I simply press on and eventually I’ll get used to the pace and rhythm of this thing. I’m doing well on word count, right around where I want to be per day.

The big trick of the thing is just being able to produce without worrying about how it’s turning out until later, allowing for that faith and just doing the job of writing.

Take the Money and Run

(As a side project while writing this spring, for when I need to change my mental track, I’m doing some viewing and writing about Woody Allen.)

Woody Allen would make use of the mockumentary form many times in his career, to greater or lesser degrees of consistency. Zelig, his 1983 film, is his most famous and uncompromising use of the form, as he used optical effects to place himself, as the "human chameleon" Leonard Zelig, into real historical footage. Other of his uses of documentary style, such as in Husbands and Wives (1992) or Sweet and Lowdown (1999), are less concerned with maintaining the illusion of  watching a documentary formally than with using stylistic elements of the documentary (talking head interviews, voiceover, verité-style filming) as literary tools. For example, he has used voiceover and talking head interviews, with a large debt to Ingmar Bergman, as a way to present internal monologue or characterization of fictional characters.

Take the Money and Run, Allen's first original feature film as a writer/actor/director, cleverly exploits the documentary style. This is not the first mockumentary, but it is one of the most audacious and conceptually brilliant as of 1969. The strategy allows Allen to avoid having to depend upon continuity editing for the timing of the jokes. Hip audiences had gotten used to jumpcuts throughout the decade of the sixties, through French art films (such as Breathless, 1959) or British musical comedies (A Hard Days Night, 1964, also a mockumentary), a type of edit generally considered a mistake prior to the 1960s. Continuity editing was a classical American studio editing style that had conquered cinema by the mid-century; subverting that style was part of the ethos of 1960s moviemaking. Continuity editing attempted to construct a realistic scene by connecting multiple brief shots, taken from different camera angles, into an expressive, and seamless-feeling, narrative. Editors would strive to be "invisible," that is, audiences should not notice the cuts because the compositions and cutting rhythms were structured to feel smooth, not jarring. Jumpcuts disrupt continuity by calling attention to the cut itself; these resulted from certain necessities of cinema verité style documentary. If you, as a documentary filmmaker, were filming an event with a single camera, you might not have those different camera angles that can be edited into a smooth sequence. Rather, you might have two shots taken from the same angle at different times, which would feel jarring when edited together but, because of its association with documentary and news, ironically made the scene feel more authentic.

The doc style also allows him to cut whenever the pacing requires it, rather than for continuity, which means he can simply play gag after gag without much setup or denouement. The switchblade scene is a great example—it's cut rhythmically and is precisely as long as it takes to tell the joke, then out. Whereas in the poolhall scene, he's simply jumpcutting between brief scenes of physical comedy, shot in masters.

When it comes to the all-important timing of jokes, editing that rhythm from many pieces is considerably more difficult than from one piece. In Take the Money, Allen usually privileges joke rhythm over continuity. This is particularly true of most of the first half of the film, which traces Victor's attempted life of crime up to when he meets Janet Margolin's Louise. When they meet, what has been a lightning-fast-moving gag machine pivots into romantic comedy. At this point, for the first extended sequence in the film, the mockumentary pretext is dropped in favor of contemporary comic realism, and the Allen character actually speaks in a conversation with another person—in a scene that is very unlikely to appear in a documentary.

It's the first moments of the first Woody Allen romantic comedy. The couple flirt and then walk, while he VOs, "I know I was in love. First of all, I was very nauseous. You know, I never met such a pretty girl, and uh, and I guess I'm sensitive, because real beauty makes me want to, uh, gag." In other words, he had been working toward this moment for years and had arrived, more or less fully formed. The cadences, the idiosyncrasies, the particular fixations; effortlessly hilarious jokes, a stunning beauty who likes to laugh; nonstop silliness. It seems obvious in retrospect, of course, that this was the arrival of a staggering talent on the world's biggest screen.

By dropping the doc style and picking it up again when it suits him, Allen was displaying an astute grasp of the possibilities of film editing and the role of shooting style unusual for a comedian who had not directed an original feature. He saw the possibilities in spoofing the media itself, the form itself, that he would briefly apply to political ideas in Men of Crisis. Take the Money and Run, though, loses some steam as it shifts genres and styles through moments of romantic comedy or extended spoof. Perhaps realizing that sustaining the documentary style required a rigor that would make some of the scenes he wanted to include impossible, he abandoned the form for the next decade, apart from the not-broadcast Men of Crisis.

He would return to stylistic playfulness and genre satire in his third film, Everything You Always Wanted to Know About Sex, which was a kind of anthology based on a sex advice book, including recognizable forms like game shows, the period piece, Italian farce, scifi movies and more. And in his breakthrough film, Annie Hall, which changed his career, he uses a grab bag of different forms. But little of the documentary form again until the 1980s.

There are some wonderful, classic jokes in this movie. The cello player in the marching band bit is perhaps a top-ten joke for Woody Allen, an inspired bit of goofery that establishes some vital traits of the WA character, and remains effortlessly hilarious. It's a bit immediately worthy of the greats of silent comedy, something you can easily imagine Chaplin of Keaton or Lloyd or Harpo Marx doing (of course, it would be a harp). The repeated stomping on the characters glasses is great. The prison break using a gun carved from a piece of soap is great; likewise the hilarious bank robbery in which the tellers can't quite read Virgil's note (apparently he spelled "gun" to look like "gub").

The period stock footage, like Zelig—but with Nixon—is all so nutty. Then he transforms into a rabbi after the experimental vaccine he agrees to take, in exchange for parole. More Zelig. But, note—this is Allen's arrival on the scene, as a filmmaker. This is 1969. He proudly, clearly and hilariously declares his Jewishness. No big deal? today, sure. At that time, and for decades afterwards, performers would strive to obscure their Jewish identity.

I'm also on the lookout for "Damning Evidence," which is my term for jokes that some people would interpret as indicating the teller might also be a child molester.

One of the first jokes in the movie, told by one of Virgil's elementary teachers, is about a time when he stole a fountain pen in class. Giving him the opportunity to anonymously return it, though she knew who had taken it, she asked everyone to close their eyes. She says, "While our eyes were closed, he returned the pen, but he took the opportunity of feeling all the girls. Can I say 'feel'?"

In 1969 this was simply a joke, reflecting a boys-will-be-boys attitude that is utterly verboten in comedy today. It fits with some of the early jokes in Annie Hall—"I never had a latency period!"—but is less clever and more tasteful. Young Alvy Singer simply kissed a girl, he did not "feel" her. Now, in my memory, girls sometimes did this kind of thing, too. But, never mind, the point is—not unlike many jokes of the time—this is not something people would find funny today, and the subject matter is further problematic given the abuse accusation against him.

Some more?

"The only girl I have known was a girl in my neighborhood, uh, who was not an attractive girl; uh, I used to make obscene phone calls to her, collect, and, you know, she used to accept the charges all the time. But, nothing ever happened."

"[The psychiatrist] said, Do I think that sex is dirty? I said, It is if you're doing it right."

"I was either in love or I had smallpox."

"She responds to Louise's need for love by beating the child and claims to have conversations with God in which they discuss salvation and interior decorating."

"Do you think a girl should pet on the first date?" "What?" "I mean, if both parties involved are mature and liberal?"

So, in 2022 dollars, we've got misogyny, jokes about sexual harassment and "dirty" sex, the relating of love to illness, child abuse and "petting." One of the things about Woody Allen has been his career-long focus on sex—it's incredibly easy now to find all kinds of "off-color" or even "inappropriate" material.

As a mockumentary, it's in the tradition of Buñuel's Land Without Bread in the way it uses documentary-style narration to treat an absurdity as an ordinary, banal occurrence. (The comedy of absurdity and non-sequitur, as practiced here, as practiced by the Marx Brothers, or Buñuel, and others, historically had offered at, certain moments, a rejoinder to the fascist world-view, a triumph of the messy freedom of democracy.)

Some of these associations are perhaps lost today. Even so, this is a funny movie that holds up well, all things considered.

Listomania

It’s 2022, which means the Sight and Sound decennial greatest movies list will be updated again. Such lists are useful and silly in equal measure, it seems, although this one is perhaps the most useful and least silly? There are other lists alongside the big one (the critic’s list), such as a couple of lists by directors. The Big List changes each time, as a decade’s worth of scholarship and opinion plays out; in 2012, Vertigo displaced Citizen Kane from the top spot it had occupied since 1962.

The top ten is not usually as interesting as the next ten or the the whole top one hundred, as we see which films are the movers and shakers on the list. It’s more interesting to see which 21st century films are beginning to creep into the top 100 than to note that Kane is still in the top ten. (In the Mood for Love, Mulholland Drive and Yi Yi are three that have begun to appear from 2000 and 2001, but there’s nothing more recent yet.) It’s also interesting to note which films have appeared in the top ten that drop out of that rank.

What I was thinking about was directors—who are the best directors and what does it mean if we don’t see their films in the top ten?

In 1972, Ingmar Bergman had two films in the top ten, Persona and Wild Strawberries. This is the only time any of his films appear in the top ten. Bergman directed 60+ films; Orson Welles, for example, directed 12, depending how you reckon these things. Which is the greater director? There’s no question that Bergman directed more good films than Welles, maybe even more great ones.

Hitchcock directed 50+ films, four of them in S&S Top 100 (as of 2012). Welles has three on the list. Bergman has four on the list. Welles tops the director list (both the critic’s and the director’s) the last time S&S asked, in 2002. Bergman appears on the director’s directors list, the last time he appeared in a top ten. Should those with giant filmographies be given more points? or something? Having a giant filmography is no guarantee of top ten (or top 100) greatness, of course, but if you make 30 B+ movies and five A to A+ movies, aren’t you a better filmmaker than the guy who made 6 A+ movies total?

It’s an insignificant question, of course, an idle question. The “best” director doesn’t matter, really. But it’s interesting to see how their fortunes change—The Godfather 1 and 2 were number four in 2002, then out of the top ten in 2012.

What's New Pussycat?

(As a side project while writing this spring, for when I need to change my mental track, I’m doing some viewing and writing about Woody Allen. I’m going to watch and write about his films as a director; but in preparation I’m looking at some of his pre-directing work.)

Producer Charles Feldman and obvious-candidate Warren Beatty originated this 1965 sex farce about a commitment-phobic himbo and hired Woody Allen to write it; he agreed if he could also play a supporting role. Beatty thought Allen was making his own part too big, so he quit, thinking that would tank the project. Instead, Feldman moved forward with Peter O'Toole. Supposedly, ATW (according to Wikipedia), Groucho Marx was supposed to play the psychotherapist role but O'Toole insisted on Peter Sellers. (Imagine being a Groucho-Marx-obsessed Jewish kid like Allen and having him lined up to star in your first produced screenplay. And then the star nixes it.)

Add a bunch of beautiful women and...that's a movie? Apparently so—in 2022 dollars the movie made $160M at the box office ($18M in 1965). It is not a good movie; much of it is only marginally watchable, and then only if you find time capsules like this amusing. Directed by "British New Wave" director, Clive Donner, What's New Pussycat? is a typical example of a kind of "swinging '60s" sex comedy that is mostly puzzling today, rather than funny or particularly sexy. It is an interesting watch from the perspective of Woody Allen's career, however.

Considering how well-known his style and mannerisms eventually became, it's strange how difficult everyone else seemed to find Allen's dialogue—whatever was left of it after rewrites and improvisation. Before anyone really knew it was a thing, Peter O'Toole was playing the first version of the "Woody Allen character," as would many actors in later Allen films, but without the benefit of having seen Allen himself do the character. The result is a half-successful attempt mostly bulled-through with English charm and either drunkenness or the appearance of drunkenness—it is O'Toole, after all, who also doesn't fit the character anyway for being miles too handsome. But he can chase a rotating selection of skirts with the best of them, so he's moderately amusing. Sellers on the other hand, did plenty of shit work over the years, but I don't know if I've seen him worse than he is here. The problem is that Allen is mostly writing ironic jokes to be delivered in an offhand way—like Groucho. When Woody's in the film, suddenly the dialogue makes sense. It's funny—because he delivered it as if it meant nothing. Whereas Sellers seems to be trying out different accents and inflections and tones and moods on a line-by-line basis. Plus he's wearing a long-haired wig and cowboy boots much of the time—he looks ridiculous and unconnected with the rest of what's going on. Sellers is seemingly not able to ever get his head around the character in a way that makes him comprehensible to the audience. There are still a few fleeting pleasures in the moderate slapstick he and Allen get up to together. But—apart from Allen, who is naturally well-served by his own material and nails the performance—all of the men in the film are dull, neurotic jackasses. He's a neurotic jackass, too, but not dull.

This film, actually, belongs to its women. I've seem this film before—so long ago I can't remember—but I was surprised this time to note that this sophomoric sex farce, almost too stupid to even be considered misogynist because it's so childish, is paradoxically full of funny, interesting women. They may be cursed to follow along in the wake of O'Toole's vapid sex addict, as he fucks and drinks his way to a short, lonely life, but they're all a lot more fun than any of the men in the film (apart from Tom Jones). An effervescent Romy Schneider, an hilariously weird Paula Prentiss, cold and beautiful Capucine, and daffy sexpot Ursula Andress almost make this one worth revisiting.

Recently Watched, Early February Edition

In spite of long experience to the contrary, I still sometimes have a prejudice against putting on a movie that might turn out to be a “homework movie,” but which is likely just great, in favor of looking for entertainment. This is particularly true if I’m exercising—I just want to watch something “fun,” I say to myself—and later in the evening, when I tell myself I’m too tired. That’s often true, but I’ll fall asleep watching anything, so it may as well be good? And watching a great movie is likely to be more entertaining, in the end, or just more worth it, than taking a chance with schlock. Yet I keep looking for schlock.

Particularly horror, of course; it’s very hit or miss. From duller modern stuff, like The Rental, to duller classic stuff, like the several Lucio Fulci films I’ve seen recently, some of my choices have been disappointing. I don’t typically abandon watching movies entirely; I do set some aside for a while. But so once I decide to continue I just power through, so I can add it to the list of “movies I’ve seen.” I don’t remember why I checked out the Fulci stuff; I’d heard of his Zombi (AKA Zombi 2) for years. When I finally watched it recently, I didn’t even record it on Letterboxd because I hadn’t made it through the whole thing in several sittings. I ended up fast-forwarding, which I really never do unless the movie is just unwatchable.

I found his stuff—I also saw his The New York Ripper and The Beyond—watchable, but only intermittently. The over-the-top gore, unwatchable in a different sense, I found highly entertaining and gross. And each movie offered some extraordinary moments. In Zombi, after all, a zombie fights a shark. And parts of the surpassingly strange The Beyond are beautiful and shocking; it’s a must see if you must see Fulci. But overall—and this is terrible to say—my time would have been better spent watching a highlights reel.

I’ve enjoyed some bigger-budget horror stuff—Mimic, Event Horizon and Lake Placid recently. The latter is especially interesting because it’s the kind of thing I’m spoofing in the book I’m working on. The first act of my story, which becomes a kind of ghost story, basically follows the Jaws, Piranha and Lake Placid script. Killer water creature threatens a pleasant place; motley crew of stakeholders responds, possibly with explosives. Placid is a fun, silly movie anyway, with an interesting pedigree. It’s written and co-produced by TV titan, David E. Kelley (Ally McBeal, Big Little Lies) and, although it’s a horror movie in form, it’s closer to a romantic comedy in attitude, or adventure film. This is a damn smart choice—it encourages the right degree of seriousness in the actors, who are all hugely likable in spite of doing a bunch of dumb shit constantly. It encourages the audience to enjoy themselves instead of thinking through the logic of everything. Then they gave Betty White a hilariously foul-mouthed role. It’s a funny, good time—and they got a horror movie guy to direct, Steve Miner (Friday the 13th 2 and 3D, Halloween 7, House).

At some point, I watched The Good, the Bad and the Ugly, with my children. This is an example of watching bad movies for a while and then suddenly seeing a great film. It’s absolutely thrilling. And I should take it more to heart.

But, instead, I subscribed to Shudder so I could have better luck finding schlock I might like. And, actually, it worked. In the last few days, I’ve seen a couple of incredibly fun, nutty, schlocky works of twisted 80s horror genius. First up, Chopping Mall from 1986, a movie first released as Killbots, which is what it’s about, not some kind of mall slasher, though the robots do kill people at a mall. It was a joyfully exploitative, highly goofy campfest. Next, I watched Brian Yuzna’s Society, from 1989. Yuzna is a horror producer who helped Stuart Gordon make Re-Animator, among other films, and co-wrote Honey, I Shrunk the Kids with Gordon. His directorial debut, Society, is nominally satirical body horror, but that just doesn’t begin to describe this movie.

In 1989, I was crazy about Back to the Future and actor Michael J. Fox. In Society, actor Billy Warlock (later of Baywatch and a metric ton of soap work), does something I have never seen before—an extraordinary impression of Fox’s voice, physicality and mannerisms. It was as if Yuzna told Warlock, “we wanted to cast Michael J. Fox, but we couldn’t get him” and the actor took that as his instructions. So we basically have a movie in which a mulleted Marty McFly, in a parody of an Invasion of the Body Snatchers-type scenario, suspects his own wealthy family of being a part of a disgusting alien sex cult and, you know what, he’s right! By sex cult, I mean, sure, there’s some sex but also this incredible scene in which the cult all sort of melts their bodies into each other so they can absorb a new victim. Practical effects, of course, so it’s plenty crazy, weird and gross. And hilarious. And wildly inventive.

Sometimes you get lucky with schlock—when you do, it’s pretty worth it.

Licorice Pizza

I just got back from a trip to a cavernous theater in which I and one other person watched a matinee of Licorice Pizza, Paul Thomas Anderson’s latest movie. It’s a lovely film with lovely performances from Alana Haim and Cooper Hoffman. It’s a comic and melancholy appreciation of youth, in all its confidence and confusion. It’s beautifully made, but rather slight—compared to Anderson’s other films. It’s a so-called “hangout” movie—which is a term I see people using to mean a lightweight but charming and romantic story with loose plotting and fun performances that delivers a good time.

In other words, it’s pretty far from The Phantom Thread. Which is fine, unless one wants to be challenged by Anderson, instead of simply charmed and entertained. I think he deserves to make a movie like this and, of course, he does it with masterful craft—also, first-time actors are never this good without a seasoned and brilliant actor’s director.

The challenge for some viewers this time around had to do with some of the politically incorrect aspects of the film, which is set in the 1970s. Now that I’ve seen it myself, my eyes are rolling super hard about the accusation of racism on the part of the director. The only thing really funny about the scenes in question—and a racist character’s fake Asian accent—is the comic strangeness of what the character is doing. (He speaks to his Japanese wives in bad fake Japanese-accented English as if that will help them understand him better—though he speaks no Japanese and the women speak no English.) We are invited, at worst, to laugh at this strangeness, not at the racism itself.

No, the film doesn’t explicitly call out that behavior as racist. It also doesn’t call out the pervasive lechery of many older (in some cases, much older) men in the film, from her photographer boss who smacks her ass, to Bradley Cooper’s Jon Peters getting too much in her personal space, and other examples. And it doesn’t call out Alana for her own “lechery.”

After all, another challenge for some viewers is the fact that Alana is 25 years old while Gary (Hoffman) is fifteen. They are friends, but there’s more feeling than that on both their parts—and some fleeting nominally inappropriate behavior (she shows him—though not us—her breasts at one point, then slaps him when he asks if he can touch and much later they kiss and acknowledge their feelings, but it doesn’t go further in the film). This (obviously reasonably realistic) depiction has caused some handwringing because of its taboo nature; that the characters are equally mature, in spite of their ages, and have a genuine friendship and emotional connection, in addition to a youthful attraction, doesn’t mean as much as the numbers. Many have pointed out that, if the genders were reversed, the film would be unacceptable by today’s standards. (That it might have mattered much less in the actual time period of the story also doesn’t matter.)

This is how we have to watch everything now, with a sharp eye looking out for all the problematics. It’s boring, it’s hypocritical and it’s false. Life is sometimes problematic. Deal with it.

Resort

For lack of a better word, I guess? I'm talking about Boreal Mountain Resort, where we've been skiing for the past three days. It's not a resort where you have a hotel room and you can shop in an outdoor mall midway up a mountain and there are thirteen options for lunch. A place like that is five times as expensive as Boreal, which is right off Interstate 80 and relatively inexpensive and which offers a good variety of runs, mountain peak beauty and caters particularly to snowboarders and beginners. It's a fine place for children (and adults) still finding their confidence on sticks and planks sliding down mountain slopes in very low double digit temperatures.

I'm not much of a skier—that is, I'm a decent skier with no desire to be challenged much by it—and my wife is an expert, having been up and on skis from age four and ever after. But I love being high up on these mountains, with a view, or in heavy weather; it's exhilarating. I don't need to throw myself off the mountain (which is how I tend to describe what Kim does for fun on these trips) to have a good time. I like to go a little slow, a little fast, remain in control and enjoy the scenery. The kids are having fun, too; Oscar in particular loves to ski and on this trip has been having a great time, being adventurous and skiing confidently—it's beautiful to see. Harry is at a less confident time, though he still does perfectly well on the greens. I do those with him but will sometimes venture into a blue run.

I'm prefacing in this manner because we are people who enjoy this activity overall and are choosing to do this (it wouldn't be Harry's first choice, but he's game for just about anything). We have been to a number of other ski resorts. I skied in Maryland—and Iowa! And several places around Tahoe. Kim's skied the state of Oregon and several places around Tahoe. We have also been to places like Disneyland and Legoland and endless museums, amusement parks and other venues erected for the benefit and distraction and maybe even exercise of children and adults. Places like zoos. Airplane museums. Skating rinks. Choo-choo trains. We all know these places.

We all have certain expectations about these places. We're going there to do a thing, see a thing or a bunch of things, experience an activity—in this case, sliding down a mountain on sticks and planks, ideally in a stylish way but more likely in a barely-remaining-upright way—because it's fun and it's outside and whateverthefuck. How do I know? If I've learned one thing by visiting "resorts" like Boreal, it's that I understand very little about human nature, in fact; whatever I thought I knew or could rely on, I saw, would quickly be tested, possibly overturned entirely, but without the benefit of understanding. I would have the evidence of my own eyes—not to mention the weight and power of my Goggles of Privilege, which led me to suspect, in the first place, that things were awry—but little ability to interpret what I saw.

It's easy to catalog the ways in which human beings annoy each other in mass situations, like ski resorts, in the sense that a long list can quickly be created. It all boils down to “people are inconsiderate pigs," particularly once there are enough people in a place or at an event. But there are so many ways this manifests, it boggles the mind. From blocking doorways because you're just standing there to throwing trash anywhere you feel like it to spraying diarrhea across a toilet seat like a graffito and then just leaving it there, there is a whole range of behaviors that, on paper, every single human knows are unacceptable. Yet, once a certain amount of people are present in an environment, even the most genteel citizen feels justified behaving like a piece of shit because "when in Rome" or some stupid thing. I don't know why, but I know it happens because I am a person, too, and I am also susceptible to the Well, clearly no one gives a shit, so why should I? line of thinking.

This certainly happened to me at Boreal—by day three I was simply strategizing for how to get what I and my family needed by any means necessary and a big FUCK YOU to anyone standing in our way for any reason. You quickly see how this kind of culture emerges. Lots of people at a cheaper California ski resort means lots of different types of people, diverse in many ways, and in many ways that we don't even normally consider diverse (like having all kinds of subgroups of white people who would never interact otherwise) and it is a stressful situation to have so many types in one place. It's a massive clash of class, culture, education and politics—and race, though there's less diversity there because of the type of activity involved, a traditionally super white activity.

Now, if you run a ski resort with this kind of very broad clientele compared with, say, Heavenly or Palisades, which are stupidly expensive and maintain the reputation of winter sports as pastimes for the rich, you have some choices to make. You can take an antagonistic stance toward your customers, subjecting them to every kind of tiny inconvenience you can conjure out of the collective incompetence of your staff and management, or you can attempt to deliver on a common sense approach to customer service that truly considers the whole experience.

Clearly, and unfortunately, Boreal has chosen the former. Ski resorts are famous for employing foreign youths in many low level positions, from the food service to the lift monitoring, which is a cool program when you train the employees well. When you train them poorly, it's predictably disastrous; this extends, too, to the roles generally not given to foreign kids but local kids, like the ski rental department. For example, the cafeteria at Boreal gives guests the choice of waiting in an interminable line to order food, and then interminably waiting for that food to be made, or using an app that allows you to order online and show up when your food is ready. Sounds good; except that the kids filling each order simply don't know how to do that and their management clearly has no idea how to organize them to do so. The effect is that, for example, on our first day we waited one hour and thirty minute for our food to be "ready," then, when the time arrived, I still had to talk to staff to have them actually assemble my order; the whole process took almost two hours. Worse, it was clear that many people who ordered considerably after we did were getting their meals first—an indication that the staff (especially the management) have no concept of traffic management in a cafeteria which, outside the trapped-with-no-other-choices ski resort environment, would lead to a restaurant no longer existing. By the third day, we had figured out how to game this system to achieve our desired results—but this didn't do anything for everybody else in line.

Or, my favorite example, the electronic gates. Boreal has installed a number of electronic gates that respond, in theory, to the RFID chip in a plastic card you get to show that you paid money and bought a lift ticket. They give you the card, but nothing to put it in—such as a tag you could hang from your zipper, like the old paper lift ticket system—so you put it in your pocket. Then, when you enter the resort you pass through a gate that will either sense your card immediately, or require you to hump the gate with the part of your snowsuit secreting the card until it works, or is broken. Once you enter the lodge area, you have to go through another electronic gate with your card to gain access to the ski area, with the exact same range of results. THEN, to take one of the main lifts, you have to enter through an electronic gate AGAIN, and again, the possible outcomes are very much indeterminate. Three gates to get on a lift which is a hassle even when the gates work—but when they don't it's an aggressively anti-customer inconvenience, presumably to not lose money from fence-jumpers. I get that, but I am burning with curiosity to know how much money the resort actually lost every year to freeloaders before this system was put in place, a system riddled with holes even before the technical issues. To attempt to prevent stealing, a paying customer has to pass through THREE separate gates, all of which might fail at any moment, simply to gain access to the thing they paid for. Paying customers are punished for being paying customers.

If you complain about this, the only people to complain to are the Argentine or Chilean or Bulgarian kids who happen to be standing by the gate, who all immediately respond with variations on We didn't put the gate there or We don't know why it's there or Don't blame us or whatever; which suggests management doesn't give a shit and just lets the kids handle such gripes in their untrained, uninformed way. If I was one of those workers, I also would come to view customers as the enemy—after all, they're the ones whining about minor inconveniences that you can't do anything about.

The same indifference to customer inconvenience applies to trash, bathroom cleanliness, mask-wearing and the ski rental process. I also saw other effects. Harry, who loves to play in the snow more than skiing, found a spot where a bunch of kids were playing on day two. It was atop the snow where it was plowed up from the big walkway from the parking lot. The next day, that same area had been fenced off, clearly to prevent children from playing in the snow there. This is antagonism to the customer—children in this case. The argument—I guess, because of course no argument was actually made to anyone—is probably a combination of "the children were going to make us have to sweep this area free of snow again" and "legal liability," both fucking nonsense in customer service terms. They put those concerns first and, like all of the other little inconveniences, bit by bit make your day shittier. There's no incentive to do otherwise, because they have a monopoly on a piece of land and the use of that land—if anyone wants to ski or snowboard there, they have to put up with all of it or fuck off. It's a disgrace from the point of view of hospitality. But, in this arena, it's just the cost of being a paying customer.

Artists, Political Correctness and the New Left

I wrote yesterday about an Anita Sarkeesian Twitter thread I found troubling. Stewing over it and seeing the blinkered reactions on Twitter (and other outlets) has caused me to consider, again, the question of political correctness and the responsibility of the artist. As a would-be artist, I have always been interested in this question and tend to think it’s an important one to the larger culture. This is because I believe artists are of fundamental importance to a society and I have specific opinions about the best practices for allowing them to do their work.

There is a concept called the “Overton window”—which refers to the range of socially acceptable political discourse at a given moment in history. It’s the range from extreme left to right, passing through a political center. “Moving the window” is what happens over time in any culture, as norms change and political progress (or regress) occurs. An example would be that, in the current climate in the US, it has become politically acceptable on the right to advocate for the disruption of traditional democratic norms around voting, such as politicizing the putatively non-partisan bureaucracies charged with officially counting and certifying votes, and the insistence that there is widespread voter fraud, when there is absolutely zero evidence for that. Even that simple factual statement is seen as a partisan position. This is “moving the window” because even twenty years ago what’s happening now would have been out of bounds.

And on the left, it has become fashionable and acceptable to openly embrace socialism, so called, whereas that was much less acceptable twenty or thirty years ago. Or, another example would be that it has become politically acceptable to advocate for gay rights, including same-sex marriage, over the last few decades, in a way that would have been utterly unthinkable in the public sphere only a few decades before that. The window can move in both positive and negative directions—of course those designations, too, depend on your personal views.

I began wondering yesterday if there is another term, similar to the Overton window concept, that addresses the wholesale flipping of a political position from right to left or vice versa. My example here is the thinking around free speech and censorship. When I was a young adult, advocating for broad free speech protections and norms, and against most kinds of censorship, was still considered primarily a left-wing position. Such advocacy is now a right-wing position, plain and simple. It’s not that the left necessarily openly advocates for censorship; but it is far more critical of the free speech, anti-censorship ethic than even a couple decades ago. What is this kind of near 180 degree political flip called? Through the Looking Glass? Into the Spiderverse?

I find this flip personally distressing—the window, or mirror, or whateverthefuck—because my identity as a “liberal” has long been built upon my fundamental belief in free expression. In my mind, it has always been the right—particularly the religious right—that has wanted to solve problems in society by restricting expression. Indeed, in some arenas—such as the teaching of the factual history of mainstream American racist oppression—the right is even more censorious than ever. All year, right wingers have been passing laws to disallow the teaching of that factual history so as not to upset white kids. But I’m also thinking of the philosophy that thinks book-burning is ever appropriate or that “good authors don’t need to use bad words,” or a whole range of major and minor restrictions, for the purpose of social engineering. (A couple of lefty geniuses on Twitter tried to tell me that “social engineering” is “eugenics” yesterday. So there’s also plenty of ignorance and disdain for looking up the meaning of words to muddy the waters, too.)

For example, instead of giving teenagers the biological facts of sex and sexuality as they exist in the world in the most straightforward and honest way possible, as some might think would be helpful to society, the right has for years and years worked diligently to thwart this education based on facts. Instead, it has often substituted opinion based on religion and other systems of moral control, such as “abstinence-only” approaches, that not only fail students by omission but don’t even result in the nominal goals of the right wing—such as reduced teen pregnancy, STD transmission and an improved sense of personal dignity. This is an attempt at social engineering through the public schools to meet the at-root religious goals of a few sects, rather than anything objectively valuable.

On the left, of course, the goals are different. Whereas some on the far right seem to want to deny the humanity of non-white people, women and the LGBTQ communities, the far left seems to want to affirm the humanity of these groups to the extent that to not explicitly do so, by adhering to prescribed language and approved expressions, is seen as de facto denying the humanity of these groups. Whatever you might actually believe, to fail to use the correct language or framing is, for some, the equivalent of being racist or homophobic or etc. So we get Sarkeesian’s “talking points” (to use to lecture your friends after seeing a certain movie together) that require a belief that artists must call out any statements that deviate from these new norms as explicitly wrong.

So you have a character in a movie set in the 1970s in L.A. speaking in a racist way; according to Sarkeesian and her ilk on the new left, this is only acceptable, if it ever is, when the artist openly condemns that behavior. If an artist fails to make this critique completely explicit, they are themselves racist and perpetuating racism. Yesterday, I wrote that this conclusion is a logical fallacy; I suggested that perhaps the goal is to challenge logic itself, as conventionally understood, in favor of social engineering to create anti-racist structures in the arts. That seems like a worthy goal, in and of itself.

But what I believe about art and artists is that they must not be beholden to anything other than the muse. I’m not suggesting artists get a blank check to be criminals, or assholes. I’m referring to the work itself, not their behavior among other humans. Regarding the work itself, it is hard enough to produce anything even approaching good art, let alone to do so while attempting to offend no one. If you’re creating a work for hire, there may be constraints. That’s fine. But as much as possible, even in that situation, artists must create what they feel moved to create. It’s not possible to be completely inoffensive, even if you’re making work for children. A lot of art of all kinds has historically been deeply offensive to some people. We would not have those works had the artist attempted—or been pressured—to offend no one.

This isn’t really about “offending no one,” though. It’s about political correctness. One way of explaining that concept is that there are some people it’s not a problem to offend and there are other people it is a problem to offend. Which group is which changes over time, and it also depends on context, current cultural trends, and political power. It also depends on how those groups choose to interpret the work. In the case of the Licorice Pizza “discourse,” no one can say a character’s racism is unrealistic. It would be realistic today, let alone in the 1970s setting. But the question of whether or not the racism is plausible is not what’s at issue here.

What’s really at issue is a larger philosophical point, in my view. In this way, this is similar to some of the "so-called “cancel culture” discourse. Those on the left insist that “cancel culture does not exist.” Instead, they say, it’s merely the chickens coming home to roost for bad people, finally. This is certainly true in some cases arising from the #MeToo movement—I don’t know if Harvey Weinstein was “cancelled” as much as “punished for his criminal conduct.” For those who, for one reason or another, can’t or won’t be prosecuted for their alleged bad actions—such as Louis C.K. or Woody Allen—there’s a social, cultural and financial price to pay as they’re called out, to some extent. There may be cases where there’s a kind of mob mentality about it but, in some of those, it’s simply a repercussion for behavior that has disgusted or pissed off fans but hasn’t resulted in criminal punishment.

What’s similar between these concepts—the artist’s supposed responsibility to explicitly call out bad behavior as bad in fiction and the notion that the public can and should punish people it feels have done wrong—are some shared principles. For example, as Sarkeesian states, intention does not matter. Context, also, does not matter. Facts, or the lack thereof, do not matter. In some cases, the responses of the supposedly maligned person or persons doesn’t even matter. What matters is perception, feeling and, to an unfortunate extent, the identities of the the culprit and the victims.

Earlier this fall, there was a brouhaha about Dave Chappelle’s latest Netflix comedy special. Many people felt some of his statements were transphobic. Some trans people thought the special was fucking hilarious. I spoke to a trans person on Twitter who loved the special and told me that, in their opinion, non trans people were caping—meaning, stepping up to be superheroes, outraged on trans people’s behalf, without actually considering or being aware of the community’s reactions. The thing is, surely there were some trans viewers who were offended.

Who gets to decide what’s offensive? Who gets to decide which ideas must be explicitly refuted? Who gets to decide what art is allowed to do? If art ought to be politically correct—if it must make it clear what’s right and wrong—whose politics are we talking about? How is what Sarkeesian and others seem to be asking for different from the old Production Code, or any other censorship framework? Is censorship the appropriate way to right social wrongs?

Does a Licorice Pizza character's racism mean Paul Thomas Anderson is racist?

Anita Sarkeesian, who became well-known as someone kind of connected to the “GamerGate” nonsense a few years ago, is a feminist writer and thinker whom I respect. Her insights into female portrayals in video games are a timely and crucial social criticism. She strikes me as a fearless intellectual, and I love that. In a recent tweet thread, however, she made some claims about art that I find deeply troubling. Obviously, few care what troubles a cishet white man like me, and that’s somewhat understandable, if it’s legitimate to reduce me as a human to the biological categories to which I belong. This is why I have a blog almost no one reads, so that when I want to dig into an issue a little I am safely far outside of the conversation, since I am not wanted there. Licorice Pizza is the new film from writer-director Paul Thomas Anderson who is, admittedly, one of my cinematic heroes. So, here’s a take:

I cannot comment on the film—indeed, most of the country can’t yet comment on the film—because it’s not even out anywhere except New York and L.A. and I haven’t seen it. Apparently, a white character—the husband of one Asian woman and then later another Asian woman—mocks their way of speaking in a racist way a couple of times in the film. This, according to accounts, is played for laughs—although, that people might laugh is not evidence that it is “played” for laughs. There is a thing called irony, that might complicate the issue. Setting that aside.

Nothing wrong with a full-throated criticism of pretty much anything in any movie. Clearly, Sarkeesian feels the presentation of anti-Asian racism in the film, regardless of its period setting, is deeply problematic, and she has every right to express that opinion. It’s an interesting view and certainly one that we should consider, and particularly we should listen to those offended by this to better understand their points of view. (FYI, Sarkeesian has Iraqi-Armenian parents, though she was born in Canada—though, I don’t think this matters too much in terms of her response. She has every right to take up this argument, as does any thinker.)

But but but. This is an old saw—one of the oldest—that art must somehow make clear the “appropriate” political response to something portrayed in the work. I mean, everyone from the Greek tragedians on down—though we could go even older—have faced pressure to ensure their art presented the “correct” view, “correct” in the opinion of the moral guardians of the particular culture. Consider Oedipus. No moral relativism there—we cannot come away from that work (Rex, that is) with any ambivalence about the author’s view of Oedipus’s crime (Colonus, interestingly, is something of a different matter). Or, look at Shakespeare—Hamlet and Macbeth both had to die, for example, because they could simply not be allowed to get away with their crimes. (The Hays Production Code is another example of moral enforcement, of a type—filmmakers under the Code had to show the bad results of bad actions, or face censorship, potentially.)

I’m not trying to suggest, necessarily, that Sophocles and Shakespeare would grouse that they felt pressured to deliver a politically correct morality tale. They certainly knew that they had to do so to some extent—but, as far as I know, they may have been completely onboard with that project. It seems likely that they were, but I’d be interested to learn differently. (The filmmakers operating under Hays definitely groused.)

Art, literature, music—have developed considerably since Shakespeare’s day, and even over the last century have mutated beyond recognition from an older perspective. The Hays production code is long gone for Hollywood. Artists are under no legal or cultural obligation to tell positive stories or to refute bad behavior on the part of characters in their work—in the United States. Naturally, this is always an area of controversy. Historically, the critiques of “excessive” art have tended to come from the Right. But today these critiques are equally likely from either side of the aisle. Critique is one thing.

What Anita Sarkeesian seems to believe, however, strikes me as more than a critique. She says:

“Just showing racism isn’t a critique of racism. It is actually doing racism.” and

“[The argument about the historical time period] in and of itself is not enough to justify its existence in perpetuating racist attitudes to modern viewers today.” and

“[If audiences laugh at the racist behavior, that means the film has failed to] critique oppression…[by making an explicit] challenge or commentary.” (partially my restatement) and

“[It feels terrible to be Asian in a theater while this laughter is happening.]” and

“[Artists should] stop using oppressed bodies as a signal of villainy.” and

“It’s irresponsible to just [portray casual racism] without actually signaling that this is both currently AND was always bad.” (emphasis mine) and

“[The characters to whom the racism is directed in the film were one-dimensional and not given an opportunity to refute the racism in the film, even in a small way.]” (my re-statement) and

“[The author’s intention does not matter], it only matters how audiences interpret what values and messages are actually on the screen.”

Can I sum up?

Paul Thomas Anderson, or at minimum his film, is racist for depicting racism in the film without making it crystal clear that racism is wrong, now and at the time the film is set.

The thing that’s missing here is an argument. About which, okay, you can’t really make an argument on Twitter—no space. I’m not concerned just now about Twitter rhetoric being problematically unsupported by virtue of the type of platform it is. Everybody uses simplistic, unargued opinion statements on Twitter.

But what exactly would Sarkeesian propose? She’s not explicitly advocating for censorship. She’s simply calling an artist a racist for including a depiction of racism in his work. This rhetoric is often used to describe certain filmmakers (such as Quentin Tarantino). Broadly, those filmmakers tend to be cishet white men, but the charge could and likely is levied similarly against other artists of all types of identities, particularly within subcultures. The charge is By portraying a thing you are advocating for that thing.

I want to be even-handed here; I’d love to actually hear an argument, too. But the portrayal as advocacy thing just seems to me to be a category error—a fallacy, plain and simple. Sarkeesian is too smart to make such a fallacy. I have to assume she simply does not see it as fallacious—that she is engaging in a rewrite of the rules of logic as a way of doing social advocacy (or maybe it just pissed her off). What is she advocating for?

To be fair, she does not seem to be advocating for anything. But to follow out her comments to an action item of some sort anyway—does she believe that Paul Thomas Anderson should self-censor his own work to attempt to meet a kind of modern anti-racist standard? Does she believe artists, in general, must behave this way? Would she like to see something done about it, culturally?

Ibram X. Kendi, the author and thinker who brought the concept of anti-racism to the public consciousness, believes there should be a government Department of Anti-Racism (DOA) that would have some leverage over lawmakers. He says, “The DOA would be responsible for preclearing all local, state and federal public policies to ensure they won’t yield racial inequity, monitor those policies, investigate private racist policies when racial inequity surfaces, and monitor public officials for expressions of racist ideas. The DOA would be empowered with disciplinary tools to wield over and against policymakers and public officials who do not voluntarily change their racist policy and ideas.”

Would Sarkeesian like to see something similar for artists? The MPA rating system (G, PG, PG-13, R and NC-17) is technically voluntary—but, in practice, not at all voluntary for filmmakers who want their films to actually be released theatrically. Perhaps Sarkeesian would like to see casual racism added to the list of things that can determine a film’s rating? (It may de facto be the case already, I don’t know.) I presume that she does not want to see state censorship of artists—she’d just like artists to not do these things on their own.

But what she specifically wants (again, who knows what that is other than her, because she did not say) may not matter. To express some of the above—that artists must signal to audiences that racism is bad, for example—will without a doubt lead many to believe such dictums ought to be formalized. Many societies have used strict control over the arts as a method of social engineering, to direct citizens as to the “correct” behavior and beliefs—including our own society. Perhaps this could even be a positive thing, in terms of helping people form views that lead society in a better direction. Many leaders have tried to do things like this in human history.

Or maybe social pressure is enough—similar to the #MeToo movement.

Personally, I think it’s a recipe for mediocre, anodyne art—or worse, propaganda. It’s so easy to forget that such censorious thinking is non-political. That is, when we embrace this approach to art—that it must be wholesome, positive, politically correct—it becomes a tool of any and every political regime. No one should think that, by regulating art in this way, we would necessarily head in a good direction, even if that’s the intention.

When it comes to censorship and control, intention doesn’t matter either. There’s a famous Simpsons episode in which the smartest people in town—the local members of Mensa—take over the government. They feel this is best, because as the smartest people in town, they feel they will naturally make the best rules. It goes badly. It’s an old story—but you know, we never learn from the past.

To where you once belonged

I’ve spent a lot of this year writing, in an attempt to live more of the creative life that I want. I’ve been using Julia Cameron’s The Artist’s Way as a kind of spiritual aid for the past eleven weeks and the program wraps up with this week’s chapter. It’s an excellent program—I think she has a lot of extremely useful ways of helping people find their lost creativity. A lot of the book itself, though, has taken a back seat to the main practice it relies on, the Morning Pages. Every day, I’ve woken up early and written three long-hand pages about literally whatever my mind comes up with in the moment. The sensible advice and exercises in the book are useful, but the Morning Pages have even more power—I don’t see myself dropping the practice.

My simple revelation this year has been that, if I can get myself to the page, I can write. That knowledge alone has been a huge inspiration, once it was kicked off last spring by my writing of the draft of Bicentennial. After that experience, I saw that sitting down to write could happen just about any time, with a minimum of effort, as long as I would put in that minimal effort of opening the page in front of me. Since then I have struggled to write from time to time, but still managed to keep it up—but once I started The Artist’s Way, the struggle has been far less difficult. It has come to seem like what I do and I am excited to continue.

The Morning Pages work well for me because they are a discipline first, an expression second. Some days it’s hard to get through, some days it flows, but in either case it has the effect of tidying my mind for the day’s tasks. I’ve used the Pages as a diary, as a stream of consciousness dump, as a place to work out difficulties in the current story—and most importantly as a self pep talk. Like many creative people, I have doubts and anxieties that can sometimes be overwhelming. Even when I can manage, at times my self-talk—the negative internal voice that I call The Beast with Teeth—puts an end to any hope of creating. But the Morning Pages allow me to hear those voices and calmly refute them. To tell myself, every day, that everything is okay and I can simply do the work and don’t have to worry about all the questions. Simply having that “discussion” with myself in the Pages, if that’s what I need on a given day, goes so far toward eliminating the self-talk for the day that I don’t even think about it much.

The process has helped me get back to a place in my life I thought I might never see again—the kind of low-pressure, creative writing I did as a child, before it even occurred to me to ask whether it was “good.” But more than that—I get back to that place of creation, but as an adult who also has some perspective, experience and artistic sensibility. I’m much less likely to worry about quality and much more able to just create—I can worry about whether it’s good later, after second and third drafts, but now it’s almost a miracle that it’s on the page at all. And it feels great. Precarious, but great.

I finally read Stephen King’s On Writing. I had it on my shelf, but kept away from it because I worried that it would make me feel like I couldn’t do it. This is odd, because for nearly the last decade I’ve been reading King for the first time and its been that experience itself that made me feel like I could write, maybe. King writes the way I’ve always wanted to—in a wildly imaginative, but straightforward way, not in a realm of “I’ll never be like that” literature but in the realm of “this is what it looks like if you just get over yourself and write.” Not that I hope for his success. But reading him, more than any other author, has made it feel possible.

But, as I started writing again this year, I was worried that I’d read On Writing and that, instead of that feeling of possibility, King would reveal why it was, in fact, too difficult after all. I didn’t think that consciously, mind you. But I was maybe also worried I’d find out I’d been doing things wrong and hadn’t actually made progress. Then I read it and it validated most of the things I’ve already been doing on my own. By the time I read it, I didn’t need it—but I appreciated it. Hearing about his struggles—throughout his entire career—was bracing, both in terms of looking out for my personal crutches (drink and drugs, like SK) and simply acknowledging that the most important thing is to just do it, any which way I can.

Then, toward the end of the process with The Artist’s Way, I’ve recently watched Peter Jackson’s Beatles documentary, Get Back. For this film, Jackson took Michael Lindsay-Hogg’s documentary footage, which became the 1970 movie Let It Be, and re-worked it into a nearly 8 hour, three-part series. It’s an epic sprawl of a documentary, which is a verite document of the Beatles’ whirlwind recording of the album that became Let It Be.

Is it too long? From a certain perspective, absolutely it is, in typical Peter Jackson style. There is a three hour version of this, that could probably also present what Jackson wanted to present, in much less detail, that would be wonderful for a general audience. This Get Back is for fans—and, as a big fan, a big, big fan who has sung and played Beatles songs for years and loves seeing them on screen and even has a son named Harrison, it’s exhilarating and, for long stretches, sublime. (The utter joy of the rooftop performance, their final public performance as a band, is transcendent after watching the struggle to get there.)

There’s a lot to say about the film, somewhere else perhaps; I just wanted to point to it as an incredibly inspiring film for people like me who are struggling to live a creative life. Each member of The Beatles was a very talented musician and brought something crucial to the group. Together, they were even greater than the sum of their parts. But they were also young men, who were human beings, who nurtured their talent from a very young age and then worked very hard to bring their art to fruition.

In the doc, we see Paul—in a clip that went immediately viral—conjure the song Get Back seemingly out of thin air during some down time in the studio. It’s staggering. But then we see him, and the other Beatles, develop the song together over many hours—the miracle of the conjuring is something to see, but it’s clearly shown to underscore that he didn’t have Get Back fully formed in seconds, because that’s not how creativity works. There’s this initial inspiration, a spark, and it may be a thing of beauty—but no one will ever know if you don’t do the work of making it real. We see this again and again in the film. At one point, Paul is frustrated at the group about another song—he thinks it should go a certain way, and they’re not sold on it. What’s funny is, we know the song and we know the way McCartney was doing it then was not the way the song would eventually go.

In other words, his frustration in that moment later yielded to someone else’s inspiration and that’s where the song really came from. Jackson leaves in the frustration, and the boredom, and the goofing around, to show us that you have to go through all of this to come out the other side. It’s a different view of the artistic process than we often see and almost sacrilegious in its swatting away of the cliches of the Great Man theory.

For me it was just more evidence that I’m on the right path—I’m doing the work. There’s no magic—maybe some talent—but mostly just the doing.

Boob Tube

I submit I am a pretty media-savvy person—I worked for years in tech and for years in media production and have further studied and taught various aspects of media production. I used to work at a search website and I fully understand why it’s next to impossible to automatically filter out ALL the content you don’t want to see. Laymen would say “why doesn’t Facebook or whoever just take down the bad stuff,” but people who know a bit about it understand that it’s an extremely complicated technical issue, not to mention all of the cultural complications, with no easy solutions.

Given my background, I would not have expected to be surprised today by how easy it is to find explicit nudity on YouTube. By explicit, I specifically mean “female nipples,” because that’s usually the line we draw in the US; I do not mean the line-pushing type of sexual exploitation of women that seems almost pornographic but isn’t because certain parts remain covered—this is ubiquitous in western media, but a different topic. I’m just wondering why, when YouTube says, “Explicit content meant to be sexually gratifying is not allowed on YouTube,” they very much allow it.

I discovered this when I discovered that a lot of hard-to-see cult films have been uploaded to YouTube—and that sometimes this is the only way to see them without paying an additional fee. This copyrighted material is uploaded in violation of the rules but YouTube can’t catch it for the same reason it can’t catch the nudity—the videos are far too obscure to attract the attention required for a takedown. This is a tough scenario for the censor—if you can’t find it, you can’t censor it.

But why is it as simple as typing the words “blurred lines video explicit” into YouTube search to find that old controversial music video right there on Robin Thicke’s official account, and watch Emily Ratajowski’s beautiful, completely bare breasts and nipples bounce across the screen? In this context, those titties are clearly meant to be sexually gratifying. In seconds, I found an old Justin Timberlake video, on his official account, that also featured topless females. And, in seconds more I found dozens more by typing “explicit” in the search. This will also get you the explicit language versions, of course, but plenty of actual nudity, too. And beyond that some very basic searches such as “naked breasts” yielded endless nipples in sexually gratifying contexts. Again, I get how hard it is to keep up with what people upload, and generally YouTube has to be notified to take things down, but it also seems like they are not trying, if stars can put bare breasts on their official channels.

It’s not that I want YouTube to censor nudity. Drawing the line at nipples is also bizarre and just a US cultural thing (lots of nipples on regular TV in much of the EU). But if I was a YouTube creator it would be infuriating to have to play by a separate set of rules than stars like Timberlake, when the policy is stated so explicitly. Some creators reach a really wide audience—they are not obscure, like the cult films—and that’s why YouTube might say they hold them to the rules. But the “unrated” Blurred Lines video has 75M views. It’s one of the least “obscure” things on the site. (Click the link—I’d be curious if you get a content warning, or can’t find it. There ARE settings people can use—but if I generally want uncensored YouTube for me, but prefer censored for my kids, and also don’t want them to see a million ads, I’d have to pay for two “Premium” accounts and set different settings for each one and constantly switch between accounts on all our devices. The YouTube Kids app is far too restrictive for them.)

I think my point is just that, culturally, this is an example of one of the many things we lie to ourselves about. We pretend to have rules, but we actually don’t really, or apply them so inconsistently as to render them meaningless—yet we still make some people follow them.

Anger as Energy

I’m glad I came here to update my blog; I’ve been meaning to do it for a few days. But why did I suddenly get the energy to write blog posts? Why have I not taken my traditional nap yet today? Why am I not reading or working on a story?

I’ll tell you why. It’s the fucking news. Today the SCOTUS heard arguments in a case that could overturn Roe v. Wade. The conservatives seemed to indicate, during oral arguments, that they were ready to uphold Mississippi’s ban on abortions after 15 weeks, at minimum, and possibly overturn Roe completely.

When Bill and Hillary came to Burlington, Iowa, on a whistlestop in 1992, I went to the rally with three of my girl friends and another friend. At that time, I did not believe in abortion, because I was a teenage boy who didn’t know jack shit about shit. Notably, all three of my girl friends (one of whom was my girlfriend at the time) strongly supported abortion rights.

As a result of listening to my friends’ arguments and Bill Clinton’s line about “making abortions less necessary,” my views began to change. By the election, I had rethought my position and I’ve been pro-abortion ever since. I think the pro- “Choice” versus “Life” distinction is, at this point, rhetorically worse than useless, as both sides constantly use these terms as cudgels with which to beat the other. I do not think the concept of “when is a fetus a person” matters at all—we all know it’s a potential person. Insisting on not admitting that is stupid, and irrelevant.

It simply comes down to women’s health. A person’s “health” includes their healthcare choices, and their right to privacy in all health matters. Whether you call it a fetus, or a baby, or a boa constrictor, or the spawn of Satan, it cannot survive outside of the womb until the 23rd or 24th week. Therefore, to say a woman cannot have an abortion pre-viability is The State determining the course of a woman’s healthcare and private medical choices. If The State can control your body in this way—and take a breath and think it through and tell me if there’s simply any other way to say it—you are a slave of the State. Think about it. Can you think of another natural, legal, personal physical situation in which an entity outside of yourself, without your consent, controls your body? The word for that is slavery.

This is the conclusion I’ve reached. When I say, “Eliminating abortion rights is the enslavement of women by the State,” people blanch at the extremity of my language. But I think that’s just because most people haven’t actually thought this stuff through honestly. If so, on the one hand we’d have people who would effectively be saying, “When it comes to pregnancy, women should be temporarily enslaved to the State, to ensure they carry the baby to term, because the alternative is the killing of potential babies” while, on the other hand, saying, “Slavery is always wrong, even if you end up killing potential babies.” At least then we could be honest about it.

I also believe that, post-viability, there should be a ban on elective abortion—ONLY elective, not medically necessary abortion. Arguing otherwise, in my view, shows as much medical illiteracy as so-called heartbeat laws. If you were to have an abortion post-viability (medically necessary or not) the process is much like birth. It’s not at all the far-easier and -faster procedure that’s done in the first trimester, when nearly all abortions actually happen. I know that many people would reflexively disagree with this stance, arguing that I’m still interfering with a woman’s rights. That may well be true—but it seems to me the need for post-viability abortions by healthy mothers of healthy babies is vanishingly small, if it exists at all. This is, of course, where Roe draws the line, too, a fact that many people seem not to know.

But SCOTUS is going to take it away, whether by upholding the Mississippi law or by striking down Roe entirely. Donald Trump gets the credit, but I think that’s a little unfair considering how hard the left fought to not nominate Hillary Clinton and then not give her enough support in the election. I screamed endlessly about this all 2016, but everybody just got pissed at me for dissing Bernie. Well, the chickens are roosting, you stupid assholes. Elections have consequences.

But so what? I’m a super-privileged cis-het white man who has already reproduced. Why should anyone have ever listened to me? None of this effects me at all.

Except for the advantage my inchoate rage at the GOP confers upon my energy level! I’m really cooking today.

"The Slasher" Fake Horror Franchise

In the previous post, I mentioned writing a story involving toys based on a slasher movie franchise. I adapted an idea from some writing I did as a teenager and created a fake movie franchise for a character known as The Slasher. The following is an imagined series of thirteen movies and a TV series. In case, as is likely, you don’t know a lot about such franchises, I promise you that years of close research involving the entire Friday the 13th, Halloween, A Nightmare On Elm Street, Scream and Child’s Play series, among many more, contributed directly to this parody.

A Dog and His Boy (1978)

In this seventies-era exploitation cult classic, 1950s teenage Iowa farm boy, Simon Lasher, is struck by lightning. His dog, Barney, begins talking to him, telling him to kill people. So he puts a paper-bag on his head and does what the dog says. Barney shows him the way to all his victims, from his own family to the teenagers camping out at the lake. Simon kills most of them and is captured by the police. As he is led away, he hears Barney taunting him and laughing at him.

Slasher: A Dog and His Boy, Part II (1980)

Barney is put up for adoption and taken home by a nice family from the next town over. Meanwhile, during a prison riot, Simon Lasher escapes from prison. He attempts to track down his dog, followed by his prison psychologist and the final girl from the first movie, leaving a trail of death behind him. Barney, though, wants nothing to do with Simon and defends his new family from him. Then Simon kills Barney, and the shrink and the dog's new boy (Dave) kill off Simon.

Slasher 3D (1982)

After nearly dying, a deranged Simon Lasher slips out of the county morgue and begins killing people at a carnival. He catches a lift with a carny to a party out at the lake, where he kills some more. The shrink and Dave, the kid whose dog Simon killed in the last movie, chase him down again; the shrink is killed and Dave, who begins to hear a different dog talking to him, goes insane and has to be locked up. Simon, meanwhile escapes into the night.

Slasher IV: Final Slice (1984)

During a lightning storm, Dave (now a teen), is hearing voices and escapes from his mental institution. A new group of teens and a troubled family, with a teen daughter with ESP, are staying at the lake resort. Someone starts killing people. It's soon revealed that this is Dave, experiencing a new dimension in madness as he believes many of the animals are speaking to him all the time. Dave is clumsy and somewhat inept, but also manages to kill, so he's dangerous; but the other teens manage to fight him off. Then the real Slasher shows up—the paper-bag wearing killer, presumably Simon Lasher returning—and kills Dave and most of the others. The girl with ESP and her younger sister manage to kill Simon and survive.

Slasher V: Kill Night (1985)

Simon takes revenge on ESP girl at her college sorority house. He fails, but kills a lot of people.

Slasher VI: Electronica (1988)

Scientists discover a living electrical current keeping Simon Lasher alive no matter how often he's killed. They attempt to harness it for use in super soldier technology, but end up releasing an amped-up super-powered version of The Slasher, which is how people refer to him. He kills, he shoots electric bolts from his body and can rudimentarily control people with electricity. In one scene—he's back at the college—he electrifies a bunch of students using EDM-like sounds and controls their dancing and can use them in a swarm-like way. The military comes in to kill Simon, but he escapes onto the nascent Internet.

The Slasher Returns (1992)

After the debacle that was S6, the franchise took a few years off and returned with a back-to-basics sequel—not a reboot or remake, but a retcon, in which episodes 4-6 never happened. Dave was released from the institution, successfully cured and now is a young family man. He stays at a lakehouse with his pregnant wife and some friends, while The Slasher has returned to the nearby summer camp. Dave can't remember most of his past trauma but it comes roaring back when he and his wife are attacked.

S. Lasher (1994)

A series reboot, throwing it all out and doing an origin story. In recounting the story of "Simon Lasher," the story is also told of an ancestor of his who was also struck by lightning and went on a rampage in the 1950s (a nod to the original film), also named Simon. The device of a dog that speaks to Simon is removed in favor of a stripped-down, more elemental horror tone.

The Slasher (1996)

A direct sequel to S. Lasher, we follow him as he makes a name for himself as a brutal serial killer. Even artsier and more elemental than the previous movie. "If Bresson made Friday the 13th," as one critic put it.

Slasher X (1998)

For the tenth outing of the series, the filmmakers increased the budget and brought back a number of actors from earlier movies. Most play new roles, in a somewhat tongue-in-cheek slasher movie set during Fourth of July celebrations in a lakeside town in Iowa.

A Dog and His Boy (2002)

A remake of the original film, and an attempt at a serious exploration of insanity; the talking dog is back. The dog was killed in an accident when Simon Lasher was a boy. He had to finish off the dog himself. Ever since, he's had visions of the dog instructing him to commit terrible deeds as a kind of penance. Simon blacks out and can't remember what he does. What he does is, he puts a bag over his head and kills people. He otherwise tries to live a normal life as a small town farmworker. A psychologist helps the police stop his rampage and institutionalizes him out of state.

Simon Lasher (2004)

A continuation of the remake series, as Lasher escapes institutionalization, blacks out, tries to start a new life down the road, then starts having visions of his dog again. He kills his way back to his hometown and a confrontation with his psychologist, in which he kills the psychologist and escapes into the woods. At the very end, a certain lumberjack shows up in town, to the audience's delight.

Slasher vs. Chopper (2010)

A cross-over with the Chopper franchise, which is about a lumberjack possessed by a folk demon. When Chopper comes to Iowa, he kills a hapless camper on Slasher's territory. Slasher no like. Chopper kills Slasher once and for all, then gets burned to death.

Slasher: The Series (1990-1992)

There's also a two season 90s TV series that was spun out of the wreckage of Slasher 6. With Simon Lasher now an "online computer demon," he's moved away from pure evil and murder to helping plucky sorority pledge, Tiff Newsom, solve mysteries on campus. Fans of the movies generally pretend this doesn't exist.

In addition to the movies and the TV show, there are numerous comic books, novelizations and various lines of toys and action figures; and several video games across three generations of consoles. The N64 first-person hack and slash is generally considered the best one.

Updates

I haven’t been here in a few weeks. The year gets stupid busy once we hit November. But also, I’ve been writing elsewhere. I’ve had two things going. I’ve been writing a story based on the “Achilles Heel” story note, which goes like this: “A man is threatened by a detailed 7" action figure of a slasher movie killer he purchased for his collection.”

The story has changed slightly from there, but not much. I made up a fake slasher movie franchise—called, generically, The Slasher franchise, because the killer is named “Simon Lasher,” AKA S Lasher, a detail from the fake franchise (“Slasher Basher Dude”) I invented when I was a teenager—and wrote quick summaries of each movie and came up with funny names for them. I am going to post my notes separately. But a young black man is the protagonist, inspired by a young man I knew briefly when we lived at the apartment on Shoreline. The action figure (another interim name for the story, which is now called “The Simon” but may change again) ended up going after the man’s enemies, in a perverse way, but unbeknownst to him. Anyway, in my morning pages today (I’ve been writing three long-hand pages first thing in the morning, at, like 6:30) I more or less worked out how the rest of the story will go—the point being it’s not done yet.

I wrote a different story yesterday, a quick sketch of a story I called “Lot 117” in my notes but which I’m now calling “Blackberry Lane.” Finally, I wrote another actually short story—the first draft came in around 1600 words—and I think it will get shorter still as I edit. It’s overwritten and doesn’t read well. The kids liked it, though. It’s my first attempt at a story about what I’ve started calling the Rift. In the world of my Alameda stories—including both of these and several others already written—I’ve decided there is a liminal rift in the area; that is, an overlapping dimensional fold that weakens the wall between dimensions and allows things in and out, sometimes. My thought is that this rift has always been present here—as long as humans have lived here, that is, as it was caused at an earlier geologic time—but has become more pronounced in the last century, for a few reasons.

The natives who lived on this land—the Chochenyo tribe of the so-called Ohlone confederation—knew of an evil place, where they would not go, on the eastern edge of the western marshland. They believed evil spirits could enter our world from there—and they were more or less correct, but since they knew better than to poke it, there were few problems, just legends. However, once white men started settling the peninsula—and more once they opened more of the rift by dredging the estuary and forming the island, and more once they demolished the indian burial mounds and used the bones in the gravel used to build up the island, and even more once the government built out the airfield and later Naval base at the point—the whole island became a nexus for weird events. In fact, the properties of interdimensional liminality—the overlapping junction between infinitely many worlds—explain the many hauntings claimed for the city, as well as strange possessions and inhabitations, because of the power of this “nexus point.” There’s a kind of flow of indeterminacy at such places, that can spill out and around, and animate the spirits of the land, those which might normally be “at rest.”

I don’t quite have the erudition to understand the strange physics of the place myself; even the government scientists who secretly worked out of a classified hangar at the Naval base to study what they called “the anomaly,” could make little sense of it according to the laws of physics we know. After the war (WW2), the secret lab was shut down and even sealed off—the scientists had opened more of the rift and barely avoided a catastrophic inter-dimensional event in 1944—and no one on the island knew about it.

Anyway, this is what I’m working with as a catalyst for my strange events. I feel like with this Rift I can basically ascribe any weirdness to it, it’s the explanation at the back of any of the things that happen. In other words, the city isn’t haunted because it’s an “Indian burial ground,” it’s haunted because the burial ground was violently destroyed AND it lies along the path of the Rift. And the ancestral spirits already present in any place inhabited for thousands of years are strengthened and influenced by the power of the Rift such that they can become present in our world again.

I don’t have it all worked out, but it’s humorous to me to come up with an “explanation” to unify all these stories, even if I don’t ever connect all the dots in the writing.

I have not been idle.