Archive for ‘discipline’

July 1, 2019

Complexity and clay soil

by Carl Dyke

From time to time I’ll post things here from the works of Dyke the Elder (Chuck Dyke). This one is from his series of reflections on Hesiod in collaboration with his friend Yrjö Haila:

Just to fill in some of the blanks on clay soil. Hesiod leaves a lot to be said on the topic. My direct experience with Mediterranean soil is all from Italy, with basically volcanic soil the norm, and sandy soil in second place. Of course we know there’s clay in the area (Crete): it would be hard to account for all the pottery otherwise. The sources simply say that clay was readily available everywhere, with some better than other because of the presence of particular metals.

Clay is also readily available all over my property. In fact, Bucks county is famous for its clay soil. Yrjo is absolutely right about the waterlogging issue so we’ll start there. Our clay soil, left to itself has two attractor states: mud, and adobe — unbaked brick. So something has to be done about it. How much has to be done depends on scale and crop. Acres and acres of feed corn (maize), as well as sweet corn, are still grown all around my area, even though the dairy farms have all but disappeared. Probably by now everyone knows what varieties to plant for high clay conditions, so the corn is successful most of the time. But for obvious reasons, either excessive wet, or drought, or both will give you a bad year. The excessive wet is worst in the Spring, because you can’t get your equipment into the fields to prepare them. There’s hardly anything more character building than getting your tractor in up to the hubs in waterlogged clay, and having to somehow pull it out. So the farmers are always moaning about the “late Spring”. The droughts are a late July and August phenomenon. Even if you’ve been lucky enough to plant your corn in good time, and it’s thrived to the point where it’s knee high or taller, midsummer drought can stop its growth in its tracks. Of course irrigation is an option – but watch out. If you irrigate and it then starts to rain, you may not be able to get your equipment into the field for harvesting.

One of the most conspicuous consequences of climate change around here is that, in effect, the seasons have precessed a month. What you used to be able to do in March, you now do in April; and what you used to have to do in October can now wait until November. (I’m writing this on March 19. Yesterday I tried to get some things done outside, but the ground is still frozen, and the temperature below freezing.) As we’ll see in a moment, I can wait, though not patiently, but the farmers are already getting edgy.

About five years ago it became obvious that if I was going to be able to get a good start in the Spring, I’d have to do something about the excessive wet. It was showing signs of being the new norm. Now, it has to be remembered that I’m growing things on a significantly different scale from that of the farmers. Strategies are available for me that would make little or no sense for them. So I dug a drainage trench across the bottom edge of the garden: deep enough to affect the drainage from the plot, and in a position that would considerably increase run-off. It’s made a big difference: several weeks, I think. Sure enough, the excessive wet has become the norm – something I can reasonably count on. We’ll see in the next month or so ….

However, the best thing I could do, at my scale, was improve the clay soil by adding large amounts of organic fertilizer. In the old days, especially when there were many dairy farms, the farmers could do the same, as Hesiod could have done. These days they use chemical fertilizers almost exclusively. Thus they lose the contributions to soil texture that organic fertilizers provide. But what with all the manure, compost, and organic mulch I use, I’ve been able to reduce (over forty-odd years) the clay-ness of the soil, as it were. It doesn’t make as good adobe bricks as it used to, but roots have an easier time growing through it. The good black dirt is by now about 8 to 10 inches deep in the garden.

Now is where we have to start to think of the “non-linear dynamics” of this whole situation , where the phrase “non-linear dynamics” means, for present purposes, that you can’t do something straightforward to fix one problem without affecting (and often causing) other problems. For, that wonderful 100 square meters of black dirt is, in effect, a shallow well within the surrounding field of clay. If you were a drop of water, where would you want to live? Well, the point is that the improvement of the soil exacerbates the wetness problem even as it helps with the clay-ness problem. It’s well worth it; but it starts another round of improvements we’ll get to in a minute. First, a parallel non-linearity:

Clay soil is naturally very acid. Some plants like that, or don’t mind it much; others hate it. On balance, clay soil is too acid. Adding all that organic matter makes the soil more acid still. So you find yourself buying a whole lot of powdered limestone, and spreading it around. Fertility of clay soil – the kind of fertility you really want – depends on lime. Since it dissolves easily a lot of it runs off with the drainage, reducing the efficiency; but the grass below the bottom of the garden is nice and green (good for the mulch, so you get back what might just have drained away). So, you can’t deal with tilth and fertility without increasing your drainage problem, which has to be addressed further. This leads to the final two important moisture management strategies: hills and valleys, and mulch.

We return to the shallow well filled with good black dirt. The ground water slowly oozes in from the clay field outside, gently slides from the high to the low side of the garden, and, to some extent, drains into the ditch; but not nearly quickly enough, especially during really wet weather. Furthermore, the wettest times are early in the season, at planting time and just after, when the plants are most vulnerable to being swamped, and, in the worst case, to rotting out. So, after I’ve tilled the garden I get out the hoe and build a system of ridges, in and upon which things are planted. The tops of the ridges end up about a foot above the low stretches between them, but settle a few inches over time. The bottoms of the holes into which the young tomato, eggplant, and pepper plants are set are about 3 or 4 inches above the low stretches. Beans are seeded a little deeper than you’d plant them on flat ground.

A short way to put the point of the system of ridges is that the aim is to buffer against extremes of wet and dry. Tomatoes, for example, develop one kind of vascular system under dry conditions, and another under wet conditions. You can tell that from the texture of the stems. The dry weather stems don’t work well in wet weather, and vice versa. So you don’t want the tomatoes to have to try to switch back and forth between the two kinds of stems. With the ridges, my tomatoes start their major growth under moderately moist conditions, and, as you’ll see in a minute, live their maturity and fruit production under moderately moist conditions. The same holds for the beans and everything else. Occasionally, if the time after seeding brings no rain, I have to keep the seeds on the tops of the ridges moist: a couple of watering cans usually does the job: no extensive irrigation.

Meanwhile, the grass in the field and the lawn is growing. It gets cut and dumped into the garden: first in the low stretches then over the ridges themselves. This doesn’t affect the drainage, but, obviously affects the amount of evaporation considerably. I mulch four to eight inches deep. That’s the last part of the puzzle. The result is that I never have to do a whole lot of watering, sometimes if it’s really dry the squash are happy with a bath, and sometimes I never have to water at all. By the time dry weather comes, of course, everything has sent roots all over the place, well below the surface of the low stretches. Under the conditions I’ve created, the clay down deep can actually become an ally, holding water, and releasing it slowly. My friends the earthworms do the rest.

Well, isn’t that a long song and dance just for a little garden! Yes. It takes time and patience to write it down; it takes time and patience to read it; and it certainly takes time and patience to do it. But that’s what it takes to deal intelligently with a complex system of interacting and largely competing requirements and problems. It’s also important to see that the song and dance it takes me to get things right is particular to my circumstances. The farmers growing corn couldn’t, and shouldn’t do what I do. Then, there are really good gardeners in my general area who do things differently. For instance, you may have heard or read about the (originally French) “raised bed” system. Some gardeners around here have come to use that system very successfully in their circumstances. Isn’t that what I’m clumsily groping for? No. I’ve thought a lot about using the system. It has some real advantages. For instance it’s a lot less work than what I do (especially if you can get someone to make the raised beds for you). But I don’t move to it because it doesn’t answer complexly enough to the tangle of interacting requirements and problems I have. The people who use the raised bed system “swear by it”. I’d probably swear by it too, in their circumstances. But one size doesn’t fit all. That’s one of the major messages to gain from the study of complex systems, even little ones like my garden. Yrjo and I have been thinking together about such things for a long time now, so the best possible example of one size not fitting all is to compare my account to his account to which this is appended. What he knows, and what I know, is that he’d have to be crazy to try to manage his garden the way I manage mine.

While particular solutions don’t travel well in complex circumstances, the overall message – that they don’t travel well — is itself pretty general. I just read a book that documented the same point as it’s sinking in among people who worry about foreign aid, and look for new ways to make it more efficient and increase its staying power. The message is a frustrating one, for obvious reasons. The task of “finding a solution” gets dauntingly hard at the scale and scope those people work. If you think of throwing money at problems as you’d think of pitching baseballs, then it might occur to you that not all hitters were the same. So finding a pitch and a location that worked with one hitter might not convince you that you ought to throw the same pitch in the same location to the next hitter. Baseball is usually more complex than that – unless you’re Sandy Koufax, and never have a bad day.

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June 12, 2019

Financing regenerative agriculture

by Carl Dyke

Three articles turned up in my feeds today that taken together, illustrate the state of play with regenerative agriculture, and in particular its possibilities of expansion from the latest romantic back to the land fad to a serious challenge to industrial agriculture. Here at Slow Farm NC we do regenerative ag with the modest ambition to build a nice little life for ourselves, our critters, and our land in general harmony with the surroundings. We don’t think we must or can find some way to become world-changing in this. But it is fair to say that the contrast of regenerative and industrial agriculture is currently stark, and perhaps existentially consequential. How that shakes out is a matter of larger concern whether we like it or not.

Our land is right on the edge of two geological zones, the North Carolina Sandhills and the Piedmont. We’ve got a substrate of the red clay and overlay of ancient seabed sand that makes the local metropolis of Sanford the “Brick Capital of the USA”.  Our dirt is officially characterized as loamy sand, which essentially means that we start with a relatively poor soil with no particular alluvial advantages and a relatively short natural history of organic cycling. This is not amber waves of grain dirt. As a result this area didn’t have much in the way of large scale plantation agriculture, nor was there immediately a mass market crop after the local longleaf pines got logged out and boiled down for their “naval stores,” tar, pitch, and turpentine.

Somewhere around a hundred years ago, like lots of others in this area our plot was turned over to tobacco production in a family farm format. We know an old local guy who fishes our pond sometimes who ran a mule team here when he was young, and we’ve spoken with lots of older locals who talk with a distinctive mixture of fierce pride and wistful trauma about childhoods lost to the rigors of small scale tobacco production. It was a living, as they say.

Tobacco grows well in the local climate, but it beats the hell out of soil. Decades of intensive tobacco cultivation essentially strip mine all of the natural mineral and organic fertility out of soil, leaving an inert growth medium into which each year’s crop has to be artificially input as “fertilizer.” Weeds, blights, and pests are obliterated with poisons. This chemical assault finishes the job of killing off the biology of the soil that was started by the depletion of its food supply. Make no mistake, this works: one of our neighbors continues to get a big tobacco crop each year, another does well with mostly sorghum, and the third is a wizard with field peas and mixed vegetables, conjuring them from the ashy ground in astonishing abundance.

It’s a living, but not for the communities of the soil, so in the meantime big stretches of our dirt are essentially dead. On the plus we have woods and wetlands that remain biologically active and give us a head start on regeneration, and a few years of doomed horse farming by our predecessors got some manure on the ground and grasses established. In our own regenerative practice we aim to enable and support the whole biological community, from the bacterial and fungal microbiomes of field and gut and rumen that do the actual digestion at the heart of biological fertility, to the plants that pull in and convert sun and atmospheric gasses into organic materials, to the bugs and mixed livestock that eat it all and poop it back out again as composted fertilizer. It’s a bigger, fuller living, we like to think.

We call our place Slow Farm because all of this just happens if you set things up for all of the critters to live and do their things together, but it doesn’t happen quickly or in any immediate sense “pay off” except in good will and warm fuzzy feelings. After nearly four years our soil is still mostly dead and ashy, we still only rarely see dung beetles, stray worms are still cause for remark and rejoicing, and the livestock dung still mostly sits on the ground washing through and drying out rather than getting trampled in and feeding bugs and worms and processed into rich soil by the microbiome that still, mostly, just isn’t there yet:

drygoatpoo

Fossil goat poop or Kix cereal? Who could tell?

We don’t have a crop or anything to sell, really, nor is that our model, really. In some sense the essence of regenerative ag is that you not be removing any valuables from your environment, but rather keep cycling them back in. You can fudge and claim the sun and the air as universal commons, and of course you’re buying in feed and fuel and so on to make the books kind of balance. Because our livestock team includes chickens and ducks and pigs we love, we sell some eggs and we do a fine business in heritage breed kunekune piglets, who leave young without taking too much of the place with them. But I’ve just gestured at the fact that the economics of regenerative farming are inherently odd, which brings me to those articles I mentioned at the top.

This article from Modern Farmer is a genre piece celebrating the plucky agricultural ingenuity of a new small farmer, and bonus! – it’s a woman. She came to regenerative agriculture through a series of happy accidents and associations, working her way from a window planter to a half-acre farm-to-table vegetable plot to the organic cannabis industry. She’s thoughtful and good at it, there’s passion of course, and it’s honestly an impressive and inspiring story.

Obviously in the larger scheme of things one good farmer more or less isn’t much, but we’re all meant to nod and wave our hands around and solemnly proclaim that “It’s a start!” But no, actually it’s not a start. Romantic holism and back to the land movements have a long history. There are always these people around, they’re always figuring stuff out and being creative and bucking the trend, it’s always cool and admirable, and there’s always the hippie dream that you can scale up from these little serendipities to changing the whole world. And for many, many reasons, the next time that actually happens will be the first. When this kind of story becomes interesting as a data point of transformation is when there are so many of her that she becomes ordinary and unremarkable. “Local man chooses SUV over minivan” is the scale we want this story in. “Local man rides recumbent bike to work, thinks you should too” is a freak show, and so is this. But good for her, bless her heart.

Next we have an interview in Time with filmmaker, TV director, and regenerative farmer John Chester, whose documentary “The Biggest Little Farm” I have heard great reports about but not yet seen. The interview itself is brief and can’t possibly show Chester in his best light, but hopefully shows him at his hand-waving, talking point spewing worst. Chester and his wife have 200 acres where they grow “about 250 different things.” Extractive industrial ag is unsustainable and crazy. The farm doesn’t make money, but they experiment and they get $15 for a dozen eggs and they have investors. “And the meaning that is derived from the reconnection to nature is by far superior to any form of dopamine feedback loop that I know out there.”

We should be shopping at farmers’ markets and composting, Chester says. He may never have lived in a city or eaten on a budget. It is certainly true that mixing our organic wastes with toxic ones and burying them in sealed landfills or flushing them out to sea is, erm, unsustainable and crazy. But framing this as a matter of individual choice and virtue is, erm, unsustainable and crazy. For lots of people, the infrastructure of collection and distribution to make composting a real option does not exist. Composting our own sewage is a challenge at yet another odor of magnitude. Ironically, he likens composting to recycling, which as you know Bob has recently turned out to be quite a headache even at the relatively small scales at which it’s practiced. This is another of those places where “it’s a start” thinking is just pragmatically wrong.

$15 eggs make sense if you think about how much it costs to maintain land and structures and practices for chickens to live pleasant and fulfilling lives. The cheap egg industry is indeed a horror show. Farmers’ markets are great for local produce in season. They’re also, of course and for good reason, a much more expensive way to buy produce. Treating this as a matter of choice treats household consumption as a wonderland of ethical optionality, not the anxietizing minefield of constraint and consequence it is for most of us. I can illustrate.

A couple of years ago, being small farmers ourselves and knowing full well all of the things about the ethics and economics of small farming, we contracted with a fellow local farmer to buy our Thanksgiving turkey from her. The price was something like $10/lb for a happy, pasture-raised, humanely slaughtered bird. At that price and with a lot of other similar products, along with a whole lot of hustle, this farm is making it for the moment.

The total price of the bird was a bit north of $100. It was robust and flavorful, a good feed. Upon reflection, last year I bought a factory farmed frozen turkey from Aldi’s. It was about the same size, and cost a bit north of $6. Although not as robust and flavorful as our friends’ bird, it was also a good feed. It should be noted that even with optimal distribution and minimal middlemen, the farm that grew the Aldi chicken got a maximum of $3 for that bird, and probably much less. Why they grow them fast and cheap and in very great quantity becomes easy to see.

Relatively speaking we are rich people, and we can “afford” $100 for a turkey once a year. But like a lot of people our wealth is highly leveraged. The bank owns most of our farm and the mortgage is a non-optional expense. Rachel has student loans from undergrad and graduate school in the tens of thousands of dollars. We bought the farm’s tractor, an essential piece of equipment to manage 47 acres with just the two of us, with a home equity loan. I got a nice deal on a used machine, but still that’s $10K to pick at when other expenses like vet care for the critters and repairs to the vehicles don’t chew up the surplus. We’re responsible people so everything has to be insured, including Rachel’s health, which since she works for an arts organization and for the farm we are self-funding.

In short, while we can always find $100 here or there, our monthly budget is tightly spoken for and any “extra” should go to debt reduction. Any money we don’t spend on debt reduction continues to cost us the rate of interest. At about 6%, $100 that I spend for a turkey rather than flipping to the home equity line quickly compounds, so two years later has grown to at least $112 and climbing. It’s entirely possible that we will have paid $200 for that one turkey by the time it’s all settled up. Meanwhile, the Aldi’s turkey is still south of $7, minus the debt retired with the saved $93 and its future compounding.

My point here is that no one but the independently wealthy can afford $100 turkeys or $15 eggs or any damn thing you can buy at the correct price for sustainability of regenerative practice at the farmers’ market as a matter of pure ethical optionality. It’s only in the brutal trade-offs of domestic budgets and finance that those costs can, rarely and exceptionally, be absorbed. And this means that regenerative agriculture at scale simply cannot be funded out of household consumption. All of that money is tied up elsewhere in those budgets, obviously all the more so for people less wealthy than us. Personal choices and virtues are powerless before this brute fact. “Rarely and exceptionally” is not the right scale for transforming a food system.

Chester may be oblivious to all that. Of course he’s not responsible for changing the world, and he’s got investors who are currently willing to fund his losses in the name of experimentation. It remains to be seen if being a hobby farm for rich do-gooders is sustainable for him, but it certainly isn’t a transformation model for the rest of us.

The bottom line here is that the money is in all the “wrong” places for regenerative agriculture to become anything but kewl marginalia, feelgood human interest stories, or peak experiences for yuppie dopamine junkies. Transforming the food system will be unbelievably expensive, which makes it prohibitive to people whose only relationship to money is to spend it. This may mean it’s just not going to happen, but for it to happen, the big money is going to have to become heavily involved, which means finance and ultimately the government. What changes the world is shifting trillions of dollars of finance from one profit regime to another. And right about here someone starts going on about capitalism and neoliberalism and Monsanto or maybe regulatory capture and the nanny state, and all that sort of mystical nonsense you can usually smoke out if substituting “Satan” as the name for the Big Other doesn’t significantly change the gist of the screed. “Satan is corrupting everything and ruining our lives!” Yep, right. Good luck with that, bless your heart.

The final article is a puff piece by a corporate shill at General Mills about regenerative livestock management and carbon sequestration at a lovely little place called “White Oak Pastures.” It’s earnest and informative and obviously serves the PR purposes of the food industry by recasting their profit-seeking practices as environmentally responsible research in the public interest. What this means, and it is by no means a sure thing or without the usual costs, is that the smart money is moving into position to fund regenerative agriculture. If they can find profit in it, and we can elect people who will move the fiscal and regulatory and subsidy incentives toward it, a lot of ifs there, it might be we can get something done. At least it’s a start.

May 15, 2019

Imperial disciplinarity

by Carl Dyke

One of the interesting things you learn if you hang out with disciplined people is that although they understand there are other disciplines which do some stuff or other, they generally think their discipline is the master discipline. So to take a small subset of examples, people in the Literature discipline tend to think of everything as literature, and people in the Philosophy discipline tend to think of everything as philosophy, and disciplined historians will point out that everything is or is becoming history. And physicists think everything is physics, and engineers look at the world as a series of engineering problems, and lawyers always gotta be lawyerin’, and so on and so on. Of course they’re all right.

The funny thing about people who are disciplined in this way is that they think their discipline, as the master discipline, is already interdisciplinary. History is something literature folks obviously pay close attention to as they examine the writings of, set in, and about the past, so really they’re also historians, and historians are just slightly confused adjunct literature scholars who, if we’re being collegial, are just focused on reading and interpreting somewhat less interesting sorts of texts.

We can assume no actual person actually thinks any of this nonsense and that I’m just ranting and waving my hands in my usual undisciplined way. In any case we’ll call this straw man imperial disciplinarity. And I think imperial disciplinarity goes a long way toward straw mansplaining the routine inconvenient fact that no matter how much people in the academy say they’re excited about interdisciplinarity, which is a lot; with no durable exceptions I’m aware of (and I’ve been paying attention to this question for the better part of forty years now), interdisciplinary efforts predictably fizzle out. Because you yourself are already splendidly interdisciplinary, and your discipline is the master discipline that embodies Education, Culture, Rigor, The Liberal Arts, Science, Knowledge, Wholeness, Purity, The Good, and The Fresh Scent of Newborns. And why would you want to work closely with people who when it comes down to it are just narrow and deluded subset knockoffs of all that or, like, wrong?

But there’s another inconvenient fact, which is that the presence of physics in literature (and vice versa) does not actually confer any particular knowledge about physics. Or history, or philosophy, and vice versa. So while we may imagine that the storm in “King Lear” fictionally performed according to correct meteorological dynamics, reading or better seeing or better yet acting in “King Lear” gives one exactly zero substantive expertise in meteorology. Of course! This is not a flaw. But the literature of physics is in math, isobars and gradients and whatnot in this case, and math is the discipline those of us who like to read books took lit classes to avoid. Point being, as soon as the substantive expertise of a field is in play, the claims of each of the imperial disciplines are revealed to be just plain silly, and embarrassing. And then the abyss of just slightly less than infinite ignorance yawns and says, time to wake up?

Which is why, again, no actual person actually believes any of this. Because if anyone did believe this they would have sealed themselves off from thinking too hard about what it means to be educated, which of course is not just to be disciplined but to have at least a conversance with disciplines other than one’s own. Enough at least to understand in broad outline what those folks are up to, that it’s wicked important stuff, and how it is very definitely not just a narrow and deluded subset knockoff of whatever your thing is. Enough to take interdisciplinarity seriously as a primary educational imperative and the lifelong commitment of educated people rather than brushing it off as something you already do and a kind of optional ornament to a proper master disciplinary training.

April 2, 2019

Chuck Dyke, Themes in Existentialism

by Carl Dyke

 

This was a cool course, and important for at least a few people. I’m posting the syllabus here to archive it publicly. Neither Chuck nor I have/had any patience for the idea that a syllabus adequately describes a course as a social setting and process. Notice and discussion of Chuck’s inevitable fate can be found here.   

 

PHILOSOPHY 3186  FALL 2010  DYKE

THEMES IN EXISTENTIALISM

Office hours: Mon 3:00- 5:30  Anderson 721

Premise: As a narrative art, film is as legitimate and powerful as the written literature that preceded it and lives alongside it.  In both literature and film, some works are masterpieces, some are garbage, and most range in between.  In this and every other comparison, film can hold its own.

This means that good films ought to be watched and thought about with the same care with which a good book ought to be read and thought about.

 

Existentialism: The family of views you get when you ask the question “What does it all mean?” and find that the answer you get is “Nothing.”  There are and have been, in fact, very few honest existentialists.  Clustered around them are a number of thinkers (De Sade and Dostoyevsky among the earliest) who are afraid that “Nothing” is the answer, but wiggle and squirm to avoid it.  For example, Heidegger is the godfather of a group who use the answer “Nothing” as a springboard for the mystic leap to the godhead (and, in his case, maidenhead).  Others, like Sartre, try to sneak around the corner of the answer to re-install some version of more or less traditional rationalism.  If you’re going to be an honest existentialist, it helps to have a sense of humor; and Sartre had none.

Overall, there are far more honest existentialists in the narrative arts than in philosophy.  There are good reasons for this that will emerge over the course of the semester.

 

The Absurd: The primary meaning of “surd” is “rational,” as in “surd number,” i.e. one that has a square root.  The primary meaning of “absurd” is “non-rational” (not necessarily “irrational”).  Rationalists, of course, want the primary contrast to be that between the rational and the irrational, but that’s obvious ideological hype.

Over the course of the last two centuries there have been many conceptions or varieties of the absurd.  Two that we’ll observe particularly closely are Nietzsche’s Eternal Recurrence, and Camus’ Myth of Sisyphus.  Because we’ll be dealing so much with imaginative narrative, we’ll also be constantly in the midst of Pirandello’s variety of the absurd: the creation of character.

 

Dealing with death: Facts being as hard to come by as they are, we can be thankful for one modest certainty.  We’re going to die.  Of course we spend fortunes trying to avoid it, and creating the illusion that it doesn’t exist; but that just makes the point.  The seminal (as it were) works along these lines is the Marquis De Sade’s “Dialogue between a priest and a dying man,” and Dostoyevsky’s “The Grand Inquisitor.  In the films, we’ll come across one instance after another of this dialogue — one of the main themes of existentialism.  In fact, by the end of the semester you will have seen so many of these dialogues that you’ll be ready choose one of them to compare with the original – as a final exam.

Meanwhile, you’ll plunge right into the world of film analysis and criticism, by writing six (6) short studies of six (6) of the films in the course.  1000 words each.  You are not trying to tell Mr. and Ms. Middle Class what to rent for the weekend.  You are engaging in an intellectual dialogue with a circle of frightfully knowledgeable, ruthlessly critical students of film and society.

Three of these studies must be handed in before October 22.  Failure to provide all three will constitute failure of the midterm.  This doesn’t have to mean that the three are on movies we’ve talked about in class.

Finally, you’ll choose either Nietzsche or Camus, and find some way to insinuate them into a term paper of about 10 pages.  This will be due on the day of the last class meeting.  We’ll talk at length, as we go along, about the term paper – and about writing in general, for that matter.

 

Reading:

De Sade, “Dialogue between a Priest and a Dying Man” (Blackboard)

Camus, The Stranger; Exile and the Kingdom

Nietzsche, The Portable Nietzsche

Dostoyevsky, “The Grand Inquisitor”

[For those with prurient interests, my take on The Stranger and The Good, the Bad, and the Ugly can be found on my web page in the department website.]

 

Pattern of class discussion:

Each Monday, the first topic of conversation will be the film of the week (So, on Sept. 6 we’ll start talking about Kowalski).  You’ll be expected to have watched the film.  There are so many sources these days, and all twelve are readily available.  In a number of cases, if you have a VHS I’ll be able to loan you the film.  We’ll always have the DvD’s in class to refer to, and clips will be shown.  (The opportunity for weekly film parties is obvious – at your own pleasure and convenience, and, for some, the sharing of expenses.)

During the discussion, existentialist themes will arise and emerge.  Many times that will lead to the specific assignment of sections of Nietzsche, and that’s how his work will be used.  The other readings are required in full, and as quickly as you can do them, so they can put more meat on the bones of our conversation.  The conversation will continue on Wednesday and Friday.

Everyone participates in class discussion in their own way, but each has to find a way to participate.  Some solipsists find this difficult, others find it easy.  That’s (obviously) their own business.  Absences, on the other hand, are, as they accumulate, mini-failures, and cause inevitable subsidence in your final grade.  The same goes for those who habitually betray an ignorance of the films and readings.

 

THE FILMS

 

1                                   Sarafian, The Vanishing Point

An introduction to meaninglessness: the foundation.

 

2                                    Bergman, The Seventh Seal

The one representative (perhaps) in the course of religious existentialism: by Kierkegaard out of Strindberg.  Some students might well want to pursue this line of thought far more than is done in the course proper.  This film is presented at the beginning to suggest and legitimate the possibility.

 

3                                   Jarmusch, Stranger than Paradise

The excitement of existence.

 

4                                   Leone, The Good, the Bad, and the Ugly

The greatest Nietzschean film ever made.  Don’t underestimate it.  Leone had won the right to make this one.

 

5                                   Greene/Reed, The Third Man

The bleakness of post WWII Europe was the scene existentialism matured in.  All the themes are here.  Western obligato.

 

6                                   Fellini, The Nights of Cabiria

Our first look at Sisyphus happy.

 

7                                   Traven/Huston, Treasure of Sierra

Madre

Our second look.

 

8                                   Clouzot, Wages of Fear

Sisyphus too happy.

 

9                                    Kosinski/Ashby, Being There

“Being there” in German is “Dasein.” Nobody ever said all there.  Where does wisdom lie? What does a song of innocence really sound like?

 

10                                  Wilder, Sunset Boulevard

The creation of self and world; being, and not being, in time.

 

11                                Antonioni, The Passenger

          Closure: The eternal recurrence of Kowalski: this time at a reduced speed.

February 5, 2019

Teaching to the fences, or what I’ve learned about world history from pigs and goats

by Carl Dyke

There’s nothing more obvious to a livestock farmer than using fence to control the movements of critters. You don’t just let them go wherever they want. There are some places you want to keep them in, and some others you want to keep them out, and rotations among those from time to time as a field gets grazed out or breeding and birthing is taking place, and distinctive forage patterns for each sort of critter, and so on. To a farmer it can only be shockingly surreal to question the value of physical barriers as an elementary tool of responsible stock and flow management.

On the farm our goats are, more or less, free ranging. We have fenced pastures and some perimeter fence, we have doors we can close, we fenced in the garden. Realistically the goats can defeat any of these barriers and occasionally have. For example they were well contained in our bottom pasture until suddenly they weren’t. They figured out how to get under the fence and jailbroke it in multiple locations. We could have firmed that up, notably by adding a couple strands of electric wire, but instead we accepted that they were out and about and that’s mostly worked fine.

sf goats 1

The younger pigs were out for awhile too. That was a lot of fun – kunekune pigs are delightful – but in their case we have a much stronger incentive to constrain them, to manage breeding and pilferage of the other critters’ snacks.

sf porch pigpile

The pigs are pretty content to stay put in a fenced pasture as long as they’re getting fed adequately. Kunes mostly graze, and we supplement with grain. They enjoy some room to spread out and we don’t crowd them. Once our boar Chubs got a whiff of the hot piggie girls the next pasture over he quickly figured out how to put the fence on his snout and shrug under it, so it’s pretty clear fence is just something they accept about their world rather than an actual impediment. Other farmers confirm this – motivated pigs are rough on fence. We try to arrange things so they’re not motivated.

The same could be said for the goats, but we’ve learned it’s a little more complicated with them. Goats are not grazers so much as browsers. A field of grass is not their idea of a good time for long. They’re happiest and healthiest when they have free choice of many different types of vegetation. They do a lot of sniffing and nibbling and are quite selective. They even eat things that the internet assures us will kill them dead. We’ve learned that they are actively managing their rumen for nutrition, body temperature, microbiome symbiosis, and parasite control.

The goats range pretty widely, but they’re able to get all they need from the top half of the farm, which is a mixed environment with field, woods, and wetland. Once they got out of their pasture they settled into a circuit where they amble around and hit all the zones. Other than the garden which we fenced defensively, they devoured every single thing we had planted on purpose, demolished the scrub, and cleaned up all the trees from ground to adult-goat-standing-on-hind-legs height. As landscaping goes it looks sparse but quite professional. Toots and Remy in particular have a taste for cardboard so package deliveries left on the porch are not safe, but after a couple experiments they’ve shown no particular interest in defeating the perimeter fence and eating our neighbors’ crops. There’s nothing over there they can’t get over here.

Barriers come up in world history too. In my Contemporary World History class we spent some time pondering the question why medieval cities had walls, but modern states do not. There are a lot of parts to that answer, having to do with the costs and benefits of controlling stocks and enabling flows. Roughly speaking, you get a lot more economy out of enabling flows than you do out of controlling stocks, but you need the larger security environment afforded by states to fully tap into that dynamic.

In my introductory world history class we’ve been trying to understand how the Europeans got into the exploration business in the 15th and 16th centuries.

major_trade_routes_of_afroeurasia_c1300_ce

You can see the bottleneck around the eastern Mediterranean. A lot of stuff becomes clear about early modern history if you look at the flow pattern of trade over the Silk Road, and then plop the Ottoman Empire down into the middle of it. Eurocentric kitsch about heroic exploration and the spirit of adventure doesn’t survive looking at the map. When the Turks fenced Europe off from the goodies of the East, some of them put their noses down and grazed in place, some started pushing and digging, and some went looking for another way around. Portugal in particular was left dangling off the edge of the world, but with free flow to the route south around Africa. Browsing their way down and around the coast and devastating the shrubbery is the sort of thing a goat might do, and the sort of thing it would be hard to keep a goat from doing.

Columbus was a known crackpot and a low cost dart throw for a queen flush from the completion of the Reconquista. Once the Spanish piggies got a whiff of the Americas though, they got the Atlantic up on their snouts and shrugged right through it. In deference to the scale of human misery that followed I’ll just drop that analogy now. But here is another case where you could see why the locals might have wanted some wall, and why it was unlikely to do them much good.

I make a point of not taking political positions in class. But I talk about the taking of political positions a lot. You can really see why it would make sense for people close to the management of livestock and with shrubbery to lose to default to fence as a solution to inconvenient stocks and flows. You can see why people habituated to modern cities in the context of states and international systems have no feel for fence. Free ranging is delightful and works great if forage is distributed and fungible. It’s not so great when the goats crash the corn field. No one pushes fence when there’s plenty on both sides. And when there’s not, there will be the violence of exclusion or the violence of invasion no matter what.

August 10, 2018

Really great lectures!

by Carl Dyke

A lot of electrons have been spilled over the pedagogy of lecturing. As a matter of research, I’m persuaded by the physicists and other scientists who have given up on lecture because they find that people who have been lectured at can answer lots of questions about physics but can’t actually do physics. I’m also too much of a dispositional anarchist to feel at all comfortable sharing a room with a bunch of other people and rudely hogging the conversation.

I do see what people like about lecture. In my own education I was fortunate to study with a number of really excellent lecturers (and a whole lot of really dreadful ones, who you might think would explore other options out of self defense). Maybe the best lecturer of them all was Rod McGrew. When I was an undergrad at Temple I took several courses with McGrew, including a really great one on disease in history and a couple on Russian history I would otherwise not have been much interested in, in large part because he was such a dynamic, compelling teacher.

In class, which I skipped much less than was my usual habit, McGrew lectured almost exclusively. I sat in front, he was at the desk. He also sat, but leaned forward with his knees out, his elbows down, and his hands up. He had huge, gnarled hands and bony wrists that stuck out crazily from his suit jackets, and as he spoke he would grasp at the air as if he could massage understanding directly from the atmosphere. His skeletal old face would crease with intensity, his wispy forelock would bob, and his drooping lower lip would struggle to keep the drool in around the flow of words. It was like watching the tightrope walker flirt with death and greatness in Zarathustra. McGrew lectured without notes, cogently, brilliantly. To see someone at once so comprehensively learned and so freaking smart about how things work was profoundly inspiring. I LOVED that guy. Rod McGrew is singlehandedly why I went from a wifty interdisciplinary undergrad degree to a graduate program in History.

Really great lectures! I think it’s fair to say I don’t remember a single thing Rod McGrew ever said. At all. Granted it’s been a long time, but I can report with some confidence that I didn’t remember anything in particular he’d said even in graduate school just a year or two later. I couldn’t tell you without refreshing my memory from his publications what his general approach to history was. He told us an amazing amount of information, organized with exceptional rigor and analyzed with dazzling clarity. It was, almost literally, in one ear and out the other.

What I do remember is the research projects I did for McGrew’s classes. I can tell you about those without refreshing my memory. In the disease class I got interested in how endemic malaria and other diseases degrade a population’s ability to maintain ‘surplus’ activity beyond subsistence, and what this might mean about patterns of civilizational distribution, density, rise and fall. It was pretty broad brush but it was a good start on thinking about multidimensional dynamics in history beyond the scope of intentional human action. In the Russia classes I got interested in revolutionary intelligentsias and the dynamics of change. This is when I first figured out that people use ideas like tools and therefore that the particulars of this or that system of ideas are not in themselves the causes of anything much.

As a research mentor McGrew had a light but effective touch. He was first of all interested and supportive; the message was yes, go to it. As the project developed he would drop little analysis prompts and bibliographical suggestions, calibrated to how fast and well you were integrating the previous suggestions. So for example for the intelligentia project I read all of Venturi’s Roots of Revolution and from there a bunch of secondary stuff on Russian revolutionaries like Berdyaev and Chernyshevsky, as well as some of the primary writings, and then moved into the secondary literature on ideas and intelligentsias by people I would never have heard of or discovered for myself like Mannheim and Gouldner. But then he suggested I take a look at a new book on the Bengali intelligentsia, which I now realize was the next level up in developing an understanding of how context shapes dynamics, and I balked because it seemed irrelevant, too far afield. And so he didn’t make that kind of suggestion again.

In fact I got kind of stuck, because I realized ideas and intelligentsias weren’t really where the action was at, but I wasn’t ready yet to do the work to develop a better picture. So in the end I kind of dumped the half-hearted debris on McGrew as my senior project, and he was appropriately disappointed. But he must have written me a great letter anyway, because I got a nice fellowship from U.C. San Diego, and it certainly wasn’t on the strength of the confused mess my transcript and essays were. I expect he knew it’s a process, and there’s only so far and fast someone can go from time to time.

I know I’m weird, that the way my memory works is weird, that the way I engage with people, ideas, processes, and things is weird. I’m not going to say my experience works as more than a data point, perhaps way out on the long tail, and as general rules my intuitions are useless. Nevertheless, when I talk to other people about how they learn, and in particular when I talk with people who like lecture about what they like about lecture and what they got from lecture, I don’t get back the kind of specific content recall you would expect from a pedagogical mode explicitly oriented toward clear and efficient transmission of content. Mostly, people don’t remember anything in particular from being lectured, which makes the whole fretful ritual of carefully preparing them seem kind of silly to me. What they do remember is having their curiosity stimulated, and having their learning process supported, and whatever work they themselves did in that general sort of context.

So oddly enough, even though one of my favorite and most influential teachers was a really great lecturer, that’s not what made him a really great teacher. Which then leads me to wonder what work the lecture is doing at all, and reminds me where I want to put my effort and care for the upcoming year.

February 25, 2018

Charles E. Dyke, 1938-2018

by Carl Dyke

Chuck Dyke

Chuck Dyke died Wednesday afternoon, February 21, 2018, less than a month after multiple inoperable cancers were discovered. He slipped away quietly with his wife and life companion Linda reading by his side, as perfect an end as such a loving and sentimental man could wish.

Chuck was the only son of Robert and Thelma and grew up in Stoughton, Massachusetts. From his childhood came his love of horse operas and pie for breakfast, and hatred of boiled chicken and being told what to do. As soon as he could, he began making decisions for himself, eventually opting out of the local school system and paying his own way at Thayer Academy. He worked his way up a series of jobs, including camp counselor, soda delivery man, and emergency room orderly, contributing to his extensive and often surprising fund of skills and lore.

From Thayer Chuck went to Caltech, where he realized he had made a mistake within the first two days but lasted out the semester. The mistake was not STEM, which remained his lifelong passion, but the way it was taught in relation to how he learned. He returned east to Brandeis University, where he was introduced to Philosophy in the most Chuck Dyke possible way, by signing up for the elective the guy he was chatting with in line was signing up for. Collaboration and saying yes to learning new things remained defining dispositions.

Graduate school was at Brown for training in analytic philosophy and a “doleful dissertation” on Rawls, Arendt, and civil disobedience. The undoleful thunderbolt of romance struck when Chuck knocked at a fellow philosopher’s door and her sister Linda, a biologist and St. John’s graduate, opened it. As soon as social proprieties allowed their two sons appeared: Carl, a historian, and Alex, an environmental engineer.

More on Chuck’s education and career can be found in the excellent interview by John Protevi at the New APPS blog.

In the happy days of the early Sixties the academy was still in full mid-century expansion. Chuck had his choice of jobs and settled on Temple University in Philadelphia, where he spent his entire career. Chuck and Linda looked at the local commuter rail system (pdf), drove out a little farther from the farthest stop, and bought a nice old house with a barn and an acre and three quarters out in Bucks County farm country which is still the family home. The mortgage was about $90 a month, which for thirty years was a source of increasing amusement as the bank tried frantically to get them to refinance. This homestead hosted many, many gatherings of colleagues and students over the years.

In the early 70’s, during the oil embargo and the World Cup, Chuck accepted a two year posting at Temple’s Rome campus, another typical embrace of an opportunity to learn new things, and a life defining experience for the whole family. He read Machiavelli, Mazzini, and Hugo Pratt, did the hard crossword puzzles in Italian, figured out how to launder a car registration through Switzerland, and made friends with local scholars who showed him how to find the best regional wine. In those days he was “Baffone,” Big Moustache, and carried his hand carved pipes in a tooled Italian leather holster on his belt. Linda began to become an art historian, the kids went to Italian public school, and everyone looked at more triptychs of the Madonna and child than is good for anyone’s sanity. For summer vacations he packed the whole family of four large Americans into one of these:

fiat 126

Fiat 126, circa 1973

It was a tight fit. The family insect collecting equipment went on the roof rack, which led once to an amusing loss by theft of multiple boxes of dead, pinned insects.

Although he was professionally housed in Temple’s Philosophy Department, Chuck never identified with that or any other discipline. His genius was association and he went where association, collegial and intellectual, took him. His early interest in collective decision-making evolved into concern for the broader fields of relationship and possibility in which decision-making communities emerge, to the evolutionary dynamics of complex adaptive systems, nature, ecology, and climate. He was deeply concerned, broadly speaking, with how humans are systematically fucking things up for ourselves and everyone else, and with finding ways to make this plain enough to do some good.

At home Chuck was a gardener and an artist. He spent decades of attentive digging, fertilizing, rotating, composting, and mulching, transforming an unpromising clay slab into an intensely fertile garden that left him no alternative but to sneak up to neighbors’ doorsteps late at night and ply them with produce by stealth. His art encompassed any useful and interesting thing that could be rendered in carved wood, ranging from pipes for his own iconic use made from everything from brier to salvaged barn wood, to Appalachian chain carving and caged balls,

IMAG1136

Chain carving from the Bells and Whistles series. Collection of Carl Dyke and Rachel Herrick.

mobiles, finials, tools, knockers, handles, distributed copiously and freely to friends and family, to finally his award-winning abstract sculptures in cedar and walnut. As he did in all his teaching and collaboration, he let the wood speak to him, worked with what it was, and prompted the best of what it brought to their partnership.

Chuck was a huge human being of many parts, relations, and situations. If you knew him, please add to these remembrances in the comments so we can assemble a more complete record of him together.

February 8, 2018

People, bodies, characters

by Carl Dyke

Dyke the Elder recommended a fun book recently, The Infidel and the Professor by Dennis C. Rasmussen. It’s about the friendship between David Hume and Adam Smith and I’m looking forward to reading it. As we were talking about it I also thought of the book I’m using as the core text in all of my classes this semester, the Narrative, of a five years’ expedition, against the revolted Negroes of Surinam, in Guiana, on the wild coast of South America, from the year 1772, to 1777 : elucidating the history of that country, and the description of its productions, viz. quadrupedes, birds, fishes, reptiles, trees, shrubs, fruits, & roots; with an account of the indians of Guiana, & Negroes of Guinea. By Captn. J.G. Stedman. Illustrated with 80 elegant engravings, designed from nature, by the author, 1796. I am not an expert on this text! I’m teaching it so I can learn new things.

As you know, Bob, all sorts of interesting stuff was happening in the late 18th century Atlantic World around the universal themes of freedom, rights, and humanity. And for just as long people excluded from the universe of propertied white men have been pushing back on their degradation to the service of their oppressors. The mismatch between the high pronouncements and glittering achievements of the Enlightenment and the grim practices of the colonial slave economy that financed it is clear enough to us now that it may even seem it was clear to everyone then, too. A book like Stedman’s is interesting because it’s right in the middle of the ideas and practices we’re interested in, but isn’t the product of hyper-elaborated cutting edge high intellection. What did a guy who was pretty much just a guy think about, for example, the personhood of enslaved Africans?

Stedman was an interesting nobody, a low level Atlantic World cosmopolitan born and raised in the Netherlands but identifying as an Englishman, a brevet Captain in a Scots regiment who couldn’t afford to buy himself a higher rank, who shipped out to Dutch Guiana because that’s where the action was for an ambitious guy of talent but little social or economic capital like him.

He was a smart cookie but he was little educated and no philosopher, so it’s interesting to see how he thought about the leading intellectual issues of the day, or rather, how he didn’t. His book was published as an abolitionist tract, complete with gorgeously gruesome engravings of slave torture by William Blake. But Stedman himself was untroubled by slavery, which he mostly didn’t think about, but when he did thought was convenient and patriotic and probably good for the slaves all in all. What bothered him was excessive cruelty in the treatment of slaves, which he reports with outrage and ascribes not just to the Dutch, but to everyone else as well, especially the Jews.

The front matter of the text is full of conventional hyperventilation about his poor literary gifts and the advantages of authenticity and veracity this guarantees. But in the same breath he tells us that

Here, in the different characters of a Commander — a Rebel Negro — a Planter, and a Slave — not only tyranny are exposed — but benevolence and humanity are unveiled to the naked eye. Here the Warrior — the Historian — the Merchant — and the Lover of Natural Philosophy will meet with some gratification; while, for having introduced my private adventures, I must make some apology — but none for those of the lovely Slave, who makes not the least interesting figure in these pages — as female virtue in distress, especially when accompanied with youth and beauty, must ever claim protection.

So are there any people in this text? Well sort of — there are characters, literary abstractions, some of them people-based, some of them (tyranny, humanity, female virtue) more directly concept-based. He certainly elevates the lovely Slave by treating her as a princess and a lady, but does he humanize her? It’s a better character than barbarous Jew, that’s for sure, and also than domestic labor appliance, and perhaps than mere “black body,” as we now say to dramatize the degradation of African humanity within systems of oppression. But characters dehumanize everyone. Her character certainly tells us nothing about her as a particular person nor, as feminist scholars have thoroughly established around the princess and lady tropes in our day, is it likely to lead there. She, whoever she was, is nowhere to be seen, replaced by a damsel in distress. And when it turns out from Stedman’s diaries that he purchased her from her mom as domestic help, and abandoned her readily for a proper white wife (who he didn’t get along with and used for socially appropriate reproduction) on his return to Europe, and that he was just routinely having sex with all of the slave women when the mood struck him, there’s just not much human left under the romanticism to have anything like human rights, let alone all of the detail people have.

Compare all this to one of the first stories Stedman tells in the main text, in chapter 1. He’s on the ship taking him to Surinam, in the middle of the Atlantic. He’s just told us about some interesting sea birds and gunnery practice.

On the 14th, in the morning-watch, we passed the Tropic, when the usual ceremony of dunking the fresh-water sailors was ransomed by tipping the foremast men with some silver. About this time the Boreas most unluckily lost one of her best seamen, the boatswain’s mate, whose hand slipping by the wet, he pitched from the fore-yard-arm into the sea. His presence of mind in calling to the captain, as he floated alongside, “Be not alarmed for me, sir,” in the confidence of meeting with relief, attracted peculiar compassion, and even caused some murmuring, as no assistance was offered him; in consequence of which, after swimming a considerable time within view, the unfortunate young man went to the bottom.

The next paragraph covers trade winds and dolphins, which he thinks are superficially charming mooches.

Are there any people in this story? There’s the mate, the captain, and the compassionate murmurers. It might be more accurate to call all of these ‘roles’. Presumably the Captain, in his authority, made a cost benefit kind of decision between hauling the whole ship around and losing way vs. losing a boatswain’s mate, and found the latter loss more tolerable. In a split second of responsible decision this fine fellow finds his value, and it’s remarkably low. Glug, glug. Well, right about the same time you’d line up rows of guys like this a few paces apart and have them blast away at each other with muskets until one side or the other broke. Talk about bodies. That was Stedman’s world.

I think it’s fair to say that Stedman had nothing at all resembling an abstract theory of universal humanity, and so the discourse of dehumanization would have made little sense to him. People came in various characters, roles, ranks, types, uses, and situations. He seems to have been able to deal with them accordingly without making any conclusions about their further attributes or qualities, sort of like the Walmart checker and I do with each other. Killing rebellious Negros or any other sort of enemy was fine with him; making them suffer unnecessarily in the process was not. There was a person in those bodies, but for the most part he wasn’t concerned with who that was. In fact across the board, he seems to have thought that wasn’t any of his concern.

December 23, 2017

On knottiness

by Carl Dyke

It occurs to me while I’m out splitting firewood that this is another of those analogies for teaching. Not that we want to hit our students with axes, you understand.

If you have the right power machinery you can do anything you want with a pile of logs, make them any size and shape you need by application of brute force. This seems to be what a lot of people imagine teaching just is. Or marriages, or politics. But if you’re working by hand it’s fair to say that you have to work with the wood. It splits easily along the bias of the grain, whereas you can whack at it forever, make an ugly mess of it, and break both your heart and your ass if you try to cut across the grain.

So learning to read the grain is one of the basic skills of splitting logs (and indeed any sort of craft woodworking). As always the process is noticing, experimenting, and noticing some more. There are patterns and trends among types of tree and you can build a useful database of approaches and strategies out of that. Within those types there’s all kinds of variation down through particular trees to individual logs, ranging from the size and age of the tree, whether it had to cantilever to get to the sun or twist against its own weight, how it got stunted and adapted to the stunting. Branches make the grain flow in multiple directions at once and finding the splitting bias is either a matter of patient experiment or blind luck. Sometimes around lots of branches, injuries, and compensations, the grain is downright turbulent. That’s when it’s tempting to get out the chainsaw.

There are woods like maple and cedar that split so easily you only have to wave the axe at them. In contrast sweet gum, which we have a lot of, has a close, tight, one might even say grumpy grain and splits very reluctantly. You sort of have to work a suggestion of a split for awhile until it almost relaxes into releasing. Sometimes a piece of wood has set into a twist under some kind of pressure, and those will actually explode apart if you find the right seam. With big, tough old logs you kind of have to whittle them down from the outside in. No matter what, you can’t split a log with one blow. It takes a whole series of whacks.

You can split almost any sound log if you come at it right. But if the wood has been sitting outside in the weather for awhile it may have gotten soggy and rotten. You can’t split soggy, rotten wood. Same thing if the bugs and borers have gotten to it. I bust those up a bit and leave them for the chickens to pick over. My analogy may be breaking down a little bit here. I hope so.

Here’s one of my favorite videos. That’s nice splitty wood she’s working with there, but she’s also got this unbelievably skillful technique where she twists the axe slighty just after the moment of impact to pop the wood apart. That’ll learn it!

 

February 2, 2017

Code switching and complexity

by Carl Dyke

There’s sort of a general theme here at the blog and in my own approach to teaching, life, the universe, and everything: that complexity is the rule; and that observant, resourceful flexibility, a disposition to learning and the ability to code switch, is therefore strategically desirable.

But we’ve also often discussed another strategy, which is to engineer systems that gear down complexity into mere complication, or even rigorously simple linearity. Under the right conditions this can work very well and get a lot done, although maintaining those conditions is generally very costly and ultimately unsustainable.

As I dig through our oral history project’s Trump rally interviews (I’m working on a longer post that will provide more framing information on this), one of the things that is gradually coming into focus is that the Trump rallyers we talked to were explicitly not at all comfortable with either code switching or complexity, and that they all had robust histories in systems engineered for linearity (the military, nursing, library science, factory work) with the dispositions to match.

Anecdotally, I don’t think there’s any automatic political valence to this sort of history or disposition. I know plenty of liberals and lefties who are also not at all comfortable with either code switching or complexity. Such folk tend to be in charge no matter what. I sometimes feel like I’m caught in a no man’s land between two armies of essentially similar people, fighting bitterly over the details of a narrow, rigid world that I would hate to live in either way.

August 31, 2016

What the Universal Translator gets wrong

by Carl Dyke

One of the necessary little tricks in Star Trek is a device called the Universal Translator. What it does is something something something, and as a result all of the characters from all of the species and cultures in all of the galaxy can immediately and seamlessly hear and understand each other without having to labor over a lot of language acquisition. Handy!

In one of my favorite episodes of the Next Generation series of the show, the Enterprise encounters folks who speak entirely in metaphors (unless they are allegories, or even better, strategies, as Ian Bogost argues). Because the Universal Translator has no database of the original referents for the metaphors/allegories/strategies, it can render the words and names of the imagery but is confounded on their purpose and meaning. Frank incomprehension ensues. Brilliantly, the alien captain beams himself and Picard down to the local planet, where they are forced to work out an understanding under pressure from a belligerent prop critter (which makes no attempt to understand them, or vice versa). Even though Picard learns only a phew ‘phrases’ of the alien language, it is enough to stand down tension — although not to ground a relationship, so off the aliens go again.

So in effect, they get to the level of ritualized small talk, and like so many of our encounters in real life, that’s as far as they’ll ever get. What the Universal Translator gets wrong is that you could ever advance to understanding of another person or culture or conceptual complex just by translating the words without all of the unarticulated paratexts that give them meaning and purpose. This is also a thing that all of those lists of ‘untranslatable’ foreign words get wrong from the other side. No word is untranslatable, although sometimes it takes more than one word to do it. What’s tricky is all of the stuff embedded in the word that doesn’t come with it in the verbal substitution.

A good recent example is Paul Berman’s takedown of cross-cultural misunderstanding over French banning of Islamist dress and particularly the ‘burkini’, full-cover swimwear for women. Berman focuses on the French word laïcité, which is routinely described in American commentary as an untranslatable mystification justifying all manner of offenses against fundamental values like personal freedom. So Berman notes that the word is not at all difficult to translate, ‘secularism’. But what is hard to convey is the thick concept embedded in the thin word by the long history of the French working through all of its permutations in exhaustive public debates on the way to installing it as one of their fundamental national values. Not secularism, secularismSecularism, get it? Which means those women are not just exercising their personal rights of choice on those beaches, they are directly and explicitly attacking the French nation as such.

Berman does not go on to discuss how this kind of argument works pretty much the same if we’re talking about Americans freaking out over Muslim immigrants trying to get the schools to take Sharia law into account in dress codes and menu options and such, but if he did he might reasonably reply that in this context the fight is over which religious fundamentalism will dominate public spaces rather than its complete removal therefrom. And the profound differences between a liberal conception of serial diversity vs. a republican conception of compelling moral solidarity and a conservative conception of wholesome homogeneity.

What strikes me here is, yet again, that the same words can have not just different meanings, but completely different existential and conceptual underpinnings, different logics of practice to use a concept given meaning via Bogost, Bourdieu, and eventually Marx. Both the United States and France assert secularism as one of their core values. But it turns out that looks very different if you actually mean it. So what we’re seeing with France is an experiment in making secularism a finally deciding principle, rather than a nice bonus as long as nothing else important is at stake. In France, secularism grounds individual rights. When individual rights don’t express secularism, it’s the rights that must lose. In the U.S., individual rights can include secularism, but often don’t. Ours is the liberal secularism of not taking sides, in fundamental contrast to the republican secularism of defining a moral order prior to individual choice or group affiliation. But then, individual rights for us are themselves a fundamentalism.

All of this emerges from evolutionary histories. As Berman notes, France makes a lot more sense if we remember the religious wars that shredded Europe for a couple hundred years. Then the revolutions made the blood flow. Then primitive ethnic nationalism twice mixed blood and soil. Then the empire agonizingly collapsed in the blood rivers of identity politics old and new. France has tried out a whole bunch of extremisms, and is now extremely extremism averse. Well, except for the National Front, who don’t so much miss the lessons of history as proudly embrace their gruesomely formative slaughter. They relish the fight. They don’t want to ban burkinis, they want to throw the Muslims into the sea. To secularism fundamentalists, burkini bans are congenially available as a moderating response to that kind of extremism. Two birds with one stone. To rights fundamentalists, burkini bans are unthinkable, uncanny, horrific. Polluted and polluting. Their range of understanding and response are restricted accordingly.

Oddly, or maybe not at all oddly, I find myself in the same predicament in my sabbatical project, and especially trying to explain my sabbatical project. “A history of theories of complex systems,” I say. Most people know what all these words mean. They can use them creatively in ordinary conversation. After all, complex systems are all around us. I mention examples. It’s easy. A farming colleague has begun teasing me about how everything is a complex system. It reminds me of the old joke about Clifford Geertz, who after writing about ideology as a cultural system, religion as a cultural system, chickens as a cultural system, politics as a cultural system, and your face as a cultural system (ok, I made that last one up, but it’s plausible enough), was supposedly working on his magnum opus, “Culture as a Cultural System.” Haha, Carl and his complex systems.

But no, look, not complex systems, complex systemsComplex systems, get it? The difference is what happens if we start to take this seriously as a conception of the world. It’s not that things are complicated or that they can get unruly. It’s not about adding a variable or two to approximate a more complete analysis. It’s not that there are sometimes multiple factors and causes and motivations, and it can be tough to untangle them. All of that is sort of true-ish, but still completely missing the point. It’s taking complex systems and making them the rule, not the exception. It’s that actually, situations about which you could say the foregoing entirely truly are vanishingly rare and exceptional, and generally require massive inputs of effort and selective attention. The conceptual foundation of complex systems analysis is fundamentally alien and opposite to the way most of us have been taught to think about the world, which is in terms of isolating effective causes, and making shit up when that doesn’t work. God(s) did it, Fate did it, the Jews did it, The Man did it, men did it. Obama did it, Ike did it, Reagan did it, Hitler did it, Lincoln did it, MLK did it, Susan B. Anthony did it. Fertilizer did it, antibiotics did it, free trade did it, rational choice did it, the bourgeoisie did it, Bretton Woods did it, Socrates did it, Kant did it, Helen’s face did it.

Can you change your life by changing your diet? Sure. Will dropping red meat and eating yogurt with probiotics do it? Gosh, where to start. Maybe let’s talk about how we used to eat the stuff that the animals we ate were digesting. How paleo can you go? Yogurt, um. There’s a food system, there’s a culture of food system, family recipes and such, there are politics and economics, markets and climates, there are a lot of habits to talk about, there are billions of beasties doing a whole bunch of interrelated work in the soil you may not want to wash off that produce and in your guts, your guts include your skin by the way so let’s talk about soap and makeup and moisturizer. Will Donald Trump ruin everything, or fix everything? Which everything. Are we starting with checks and balances? Will we talk about the relative advantages and disadvantages of large and aging human populations? How exactly is he going to make the Mexicans do anything? How’d his first two marriages go? You say at least he tells it like it is? Gary Johnson, the candidate of choice! Jill Stein, for moral purity! I can’t even get there from here. Shaka, when the walls fell.

May 17, 2016

Replace starter and front shocks on 1992 Chevy S10

by Carl Dyke

I just did this job, and because I didn’t find much specific help on the internet, and because I learned some things while doing it, I’m leaving notes here in case they help someone else later. I am not a mechanic, so this is strictly diy stuff.

The starter is an easy job. What was hard for me was figuring out how to make it an easy job. That took two days. Once I figured it out, the job itself took maybe an hour. Here’s what I figured out:

  1. Unbolt the flywheel cover
  2. Get as much slack as you can on the wires

That’s it. Compared with the starter, the shocks were really easy. Here’s what I learned:

  1. Be ready to cut the top nut off

OK, now if you’re interested here’s my story, starting with the starter. The shop manual and the internet both explain the job in a sentence or two. Unbolt the starter; disconnect the wires; installation is the reverse of these steps. All of that is true, but unhelpful. Almost as unhelpful as this video:

The reason it’s unhelpful is because the starter is puzzle-pieced into this tiny space on the passenger side between the engine and the frame and the shock mount. You have to come at it from underneath. The two mounting bolts themselves are easy enough to access and remove, but then actually physically pulling the starter out is amazingly difficult. With the solenoid on top and the wires connected the range of motion is very small, the shapes are eccentric and ill-matching, everything catches on everything else, and the business end is wedged into the flywheel housing. And if you’re lying on your back with your arms all cramped up and only really room to bring one hand into play, well. And it’s heavy, so it keeps trying to drop out of the tiny little manipulation zone. Let’s just say it was only by sheer stubbornness and unfathomable luck that I got the thing out of there, after having at it and taking breaks to not yell and break things and looking for guidance on the internet (to be honest, I did not watch every available video, so I may have missed the perfect one. Because I prefer to read my instructions and I can only take so much of guys with great hands and senses of spatial relations but primitive people skills stumbling through endless inane introductory remarks followed by stilted explanations in that dumb teacher voice they all think they have to do; see above).

AutoZone had a cheap remanufactured starter with a lifetime warranty in stock. They insisted on testing the old one, because for some reason the tech thought he couldn’t sell me a new one if the old one still worked. Well of course, the old one spun right up on the bench. Between the shop manual and the internet I had worked out that the probable problem was a faulty overrunning clutch, which as I understand it was keeping the spin from being translated from the starter to the flywheel. (Interestingly, the encouragement to just go ahead and replace the starter for this fault came from a forum thread of military guys talking about the same problem with their humvees. I think – the jargon was pretty thick.) I told the tech this and he contrived to get a fail out of his rig somehow, and he winked at me and sold me the starter. So that was day one.

Day two, I’m back under the truck trying to recapture lightning in a bottle and get the new unit back up in by whatever miraculous path I got the old one out. Nothing, no chance. The exit and return paths are not symmetrical. You can either have the wires connected or you can have the starter in position, but you can’t have both. When they’re connected the wires take in just enough of the range of motion to defeat insertion. But the solenoid is positioned on the top of the unit, buried between the frame and the engine, which meant there was just no way I could see or read about to get the wires connected once it was in place. Which doesn’t stop numerous web sources from helpfully explaining to insert the starter, then connect the wires.

Around this point the friendly old local guy who comes and fishes our pond sometimes stopped by for a chat. He saw I was working on the truck and a long conversation ensued, extolling the virtues of Chevy trucks and reminiscing about the ones he’s had. In the course of this, he learned that I was working on the starter and his face broke all out in sympathy. Nasty job, tiny spaces, did it on his daughter’s Pinto once and practically had to take the engine out to get at it. So that made me feel a little better, because honestly I was starting to think that I was just being stupid somehow in a way I didn’t even know how to notice.

I’m not equipped to remove the engine. I don’t even have a floor jack to loosen mounts and move it around where it is. So back to the internet, playing search term roulette. Here is where I turned up the suggestion on some discussion forum or other to remove the flywheel cover. The usual laconic gear yoda, who explained there are four bolts, two up two down, then swing the something something out of the way. Well on my truck, I could get at the four bolts (plus another on the clip for some rigid conduit that wasn’t going anywhere but wasn’t fatally obstructive); but I wasn’t seeing anything I could swing out of the way, and as far as I could tell I’d have to remove the exhaust to get the cover all the way off. Which is a whole other level of never mind. However, taking the bolts out freed the cover to move a bit in place and gave me a half inch or so more wiggle room, which made a lot of difference for getting the business end of the starter up and in. Not quite enough, as it happened, so that was day two.

Day three dawned and I’d been doing some thinking. The wires were now the problem. Is there a tool that would allow me to reach in and attach the wires while the starter is in place? Someone sensible on a forum pointed out that if you need some heroic tool to do a job like this, you’re probably doing the job wrong. So I committed to what I knew about why I couldn’t get it done, and I went back in from the front side of the engine to see if there was any way to get even just a little more slack on the wires, so I could get the unit in with them attached. Well the ignition wire was already maxed out, and part of a harness I wouldn’t want to have to mess with at my skill level. But I could pop a couple of clips and get a little more play from the battery wire. And that turned out to be just barely enough to slide the sucker right in, as if it weren’t no thing. Put everything back together, squinted real hard, turned the key, and it started right up. No need for shims, for which I was grateful.

Total elapsed time: chunks of three days. Total effective job time to unbolt the flywheel cover, loosen the battery wire, remove and replace the starter, and tighten everything back up (not counting the AutoZone trip): about an hour.

As for the shocks, I knew from very little research that the top nuts could be frozen. Which they both were. So after giving WD40 a fair chance on both sides, I went to work with the Sawzall and a cold chisel. The saw was a bit fiddly again because of tight spaces, so I wasn’t able to align for an optimal cut, which is why I had to finish up with the chisel. But all that took about five minutes a side.

Then, I had read that you need something to compress the shock while bolting it back in at the bottom. Another place a floor jack would have come in handy. But for what it’s worth, I was able to do it by hand with some heaving and grunting. It was just a matter of shoving the shock up with one hand and getting one bolt started with the other, then using that one to tighten down enough to get the other one in. So now the truck doesn’t wallow, which was sort of charming really, except it made my wife seasick.

Why did I do it? The farm is already full of learning curves. My friend Patrick keeps telling me about my pay grade and just letting fellow pros do their thing. Which I mostly agree with. But with it being summer, the opportunity costs of my time are pretty elastic. And we saved maybe $500-$600 altogether, which is not trivial ever, but especially when the refi is still in process and we have all sorts of farm equipment and supplies to spool up. Plus we don’t have a trusted new mechanic at our new place, and at the end of the semester I was in no brain for the kinds of social situations that search involves. Finally, I just like that I can do it and I did do it. Not every time, certainly, but some times. Like blogging!

March 13, 2016

Another pointless exercise

by Carl Dyke

Whatever it is that academics do, it’s pointless. Down in Florida, the Governor is sure enough of this to heroically save the taxpayers their wasted dollars by defunding junk degrees like Anthropology that don’t lead directly to jobs. Here in North Carolina the rhetoric is the same, and the plan seems to be to squeeze funding for higher education until the juice of usefulness is extracted from the pulp of waste. Around the nation trustees drawn from the world of business select and then praise university presidents who talk about preparing their students for the world of business. Because obviously, if we’re going to be paying for education, it needs to pay off, and right pronto.

What I really think is that this is all part of a complex evolutionary dynamic incident to global flows of resources, capital, and labor; and ultimately, as with all things, the capturable energy of the sun. But because that kind of analysis is hard and not immediately entertaining, I’m going to talk about tribal spear-waving and questionable metaphors instead.

So back to defunding the higher educations, Peter Dreier isn’t helping. In a play right out of the now-venerable Postmodernism Generator he repeats the Alan Sokal experiment and gets himself invited to the “Society for Social Studies of Science and the Japanese Society for Science and Technology Studies” conference in Tokyo, with a paper on “the absence of absences” that is gibberish he has just flat pulled out of his butt. A little more absence in that paper, please. Dreier is a sociologist, so he thinks maybe some things academics do aren’t completely useless. But he’s not too sure about the other papers on his panel, with titles like “The Motility of the Ethical in Bioscience: The Case of Care in Anti-ageing Science” and “Agnotology and Privatives: Parsing Kinds of Ignorances and Absences in Systems of Knowledge Production.”

It further does not help that Dreier himself may have been (or might as well have been) meta-pwned by the burgeoning for-profit pseudo-academia industry. Globalization + (publish or perish) = shenanigans. I’ll mention here that I have seen no particular signs of rigorous curation at any conference I’ve attended over the past thirty years, in Tokyo or otherwise. Because how could they, really, and a conference must have papers like a dog must have fleas. So among other questionable uses of my time I have sat politely (if you don’t count the squirming and eye-rolling) through about forty-leven bright young literary scholars earnestly and interdisciplinarily telling me stuff they happened to notice about Mary Shelley’s Frankenstein.

Which brings me to my new colleague Cameron’s recent lyceum presentation, “Why Are We Comfortable with a Serial Killer on Cereal Boxes?: Frankenstein in Pop Culture.” I’ll get to what was good about my guy’s thing in a second, but by way of transition I must first remark that it was perfectly, gloriously, in every way (well, except no sneering righteous fulminations against the patriarchy, white supremacy, neoliberalism, the American empire, or what have you so sort of tolerable in that sense), exactly what the critics of academe have in mind when they cut every precious tax dollar they can get their righteously crusading gauntlets on from this useless nonsense. Charmingly and eruditely, in the best tradition of the Whatsis Critical Something Justice Cultural Something Studies that are the very first targets of the reformist backlash, and with Powerpoint slides including lots of hot babes, Cameron noodled his way through two hundred years of arbitrarily selected and completely uncontextualized pop culture in order to make the point that – what? I can’t remember, because one never does with these things. Pointless! And for this he’s going to get social acclaim and publicly subsidized lifetime employment in a job that is objectively one of the best humans have ever invented. Which he will then complain about. (Cameron himself, maybe not so much a complainer. But you follow me.)

Now we come to the turn. I won’t try to justify any of the Dreier stuff; it’s bad, and maybe systematically bad. There’s a lot about academe that not only enables but encourages charlatans, frauds, and hacks.

But I mentioned Cameron was erudite and charming, and he was. He also made no pretence that what he was up to was in any way immediately important or useful. It was, first of all, an interesting stroll around a landscape, indicating various notable features. Folks regularly journey to distant lands and pay thousands to professionally charming experts for this sort of pointless tourism. I think most everyone understands that the payoff of being herded around the sights is not some bankable return on investment. Our university lyceum, which is a public presentation, works very well when it’s that sort of tour. Our classes too, for that matter. Still, taxpayers don’t subsidize tourism (get it, I just made a funny) so I can see why this might not be good enough. And of course we don’t grade tourists (look, another funny).

So Cameron’s Frankenstein thing was a tour. So was my dissertation. So is this and many other blog posts. So were Dyke the Elder’s early papers on political philosophy, which I’ve tracked down and skimmed with great pride. He walks around the likes of Rousseau, indicating notable features.

But thinking about Rousseau or Gramsci or Frankenstein, yet again, again and again and again for crying out loud, Frankenstein again really??? works as a metaphor I like even better – a workout. When I run, I run in a circle. When I go to the gym, I can’t expect to end up somewhere after a half hour on the treadmill. When I pick up a weight, it’s only to put it back down again. I don’t notice the weight much, or remember it in detail. It would be silly to. Furthermore, in terms of immediate return on my investment of money, time, and energy I am not gaining anything! I’m getting tired and sore; I’m actually tearing my muscles down! I leave the gym objectively worse off than I came, not to mention the wear and tear on the gym equipment. The whole thing is a hugely expensive waste, just like the nth Frankenstein talk, Cameron’s and my and Dyke the Elder’s careers, and the whole liberal education racket.

(So here I’m going to interject that I don’t go to the gym any more. I always hated it; I did it for many years because, once you get past the short-term frustrations and degradations, you do in fact get stronger, more fit, more resilient, and, if you crosstrain properly, more generally capable. But now I live on a farm, which is full of physical tasks that work and stretch my body in the necessary ways. Living a life that naturally challenges and develops you is obviously preferable to going to the gym, and to school. Or so the Stoics said a couple thousand years ago. Those lives are not widely available, unfortunately, and as those mouth-breathers out in Oregon have recently demonstrated, are not automatically edifying.)

The point is that the weights and exercises are not the point. I don’t care about weights or treadmills as such. In the same way I don’t care if my students care about the finer points of distinction between National Socialists and Social Democrats (been doing a lot with Nazis this semester). I’ve heard and can make an argument that this would immediately make them better citizens, but to be honest I don’t think it’s actually going to change anything as such. Nazis certainly knew those points of distinction, at least to pass the test and crack ‘the right’ heads; that knowing was not automatically edifying either. I don’t expect Cameron cares much if the audience at the lyceum can still say exactly why pictures of conventionally attractive women showed up in a talk on Frankenstein. That connection he showed us how to make was just an exercise, a weight to struggle with for a second – put it down when you’re done, that’s fine.

The same politicians and businessmen who side-eye the return on investment of publicly subsidized education then complain to me on the tennis courts about how intellectually flabby and useless the college graduates they hire are. From my classes I know exactly who all these people are. They’re the ones who skipped the workouts.

P.S.: At this point we could talk about a ‘food for thought’ metaphor and fatty snacks. After all, even the most nourishing meal turns to shit by the next day. Circle of life, baby. Instead I’ll mention that I’m sorry to have been so long away from this blog, which I still love and treasure. ‘Buying the farm’ has chewed up a lot of bandwidth. In the meantime anybody who’s still following here and who’s wondering what I’m thinking about should friend me on Facebook (Carl Dyke, Methodist [University], Cameron North Carolina), where I do a lot of microblogging, and you might also be interested in the links I and my colleagues share on the Facebook Methodist University Department of History page. You can see lots and lots of farm pictures on Rachel’s Instagram, therachelherrick.

July 5, 2015

Making work

by Carl Dyke

Among other things, the unfolding drama in Greece is a reminder that in the world today, and for quite some time past, there is not and has not been enough work for people to do. Rather than find some other way to organize and valorize human life, the response to this has been to make work.

In Greece, among many other places, this has taken the form of massive systems of neo-feudal governmental and quasi-governmental employment (farmers of government payments like the defense and health industries, for example), funded through various extractive and inventive strategies ranging from taxation to money printing to ‘public debt’. (Since the fiat currencies of the modern state are essentially circulating debt, there is no essential difference between these strategies except the levels of public confusion and therefore the pseudo-politics caused by each.)

Because countries like Greece are not big and scary enough to control their own narratives, this fabrication of life and value is commonly referred to there as ‘corruption’. In countries big and scary enough to control their own narratives like the United States and Germany, it is referred to as ‘the public sector’. But in all cases most of the work in question deploys the otherwise unemployed to provide each other, at each others’ expense, with ‘services’ the need for which is largely created by their availability.

Clearly this is not ‘gainful’ or ‘productive’ employment, except in the pragmatic and existential senses that life and value are created by it. As the story goes, truly productive employment only occurs in the ‘private sector’, where the work is driven by real market demand rather than corrupt and/or unproductive shenanigans.

Which brings me to landscaping.

versailles gardens

Landscaping might be described as an inherently unproductive modification of land. Farms are not landscaped, they are worked. Lawns without sheep are an ecological monstrosity, and ‘yards’ need only be cleared enough to keep pests and predators from immediate contact with the buildings. Unremarkable local plants do the trick just fine with minimal inputs of effort. Spare land may well become valuable through garden planting, or left fallow. Of course flowers that attract pollinators, fix nitrogen, and the like may add splashes of color and texture. Productive land has its own beauty, as do the lumpy bodies of productive people. Human / land interaction is traditionally labor and attention intensive. Ordinary folks lived like this for millenia.

And yet, in the United States alone landscaping is an $80 billion ‘industry’. Some of this of course is public and quasi-public landscaping like government lawns and highway medians, but most of it is private and therefore market driven. There is a robust demand for landscaping.

The need to beautify commercial/residential property as a place for relaxation, entertainment or work, has long nourished the interest in landscaping. The worth added to the value of property by decorative structures, ponds, patios, and green-winding pathways too cannot be undermined. Keeping in view the growing popularity and importance of landscaping as an art, science, and commercial value proposition, it is of little surprise that landscaping services has now become one of the most important domains in the overall services industry.

From each according to their abilities, to each according to their needs. Over 800,000 people are employed in just the direct provision of landscaping services such as “sod laying, mowing, trimming, planting, watering, fertilizing, digging, raking, sprinkler installation, and installation of mortarless segmental concrete masonry wall units,” over 15,000 in “death care services” alone. This does NOT include the production of landscaping supplies and equipment, agriculture of sod and ornamental plants, industry and academic study of same, fractions of transportation, water, and sewer infrastructure devoted to moving the stuff and the stuff’s inputs and outputs around, yard ‘waste’ removal, and so on. Taken all together, it would probably be safe to say that private demand for the inherently unproductive modification of land annually generates about a million jobs and about $100 billion dollars. Yay, markets!

As the husband and friend of artists I know that there are all sorts of ways to argue about the nature and value of beauty. As the (hopefully) soon-to-be owner of a farm originally set up for ornamental livestock (horses) that we hope gradually to convert to boutique farm-to-table production, I am aware that there are no clear lines between the production and productivity of aesthetic and alimentary experience. The other thing that folks did for millenia was eat gruel. And horseflesh.

1265 panorama

But this is my point. If we take an old-school approach to productive labor, there’s very little of that left to do after the machines get done. MOST of the work that people do now, especially in the developed world, is makework. My job certainly is, in a way that’s obvious enough to produce real strains at the point of sale, and incredibly vulnerable by the productivity standards that waves of businessy types periodically try to enforce on it. For education (employment: 8 million+) in anything that required real productivity, tech schools and apprenticeships, largely taught by mechanical reproduction, would surely do the trick. The rest is landscaping.

And therefore, makework had better be alright. As much as I’d like to get on my high horse about Greek (or Italian) ‘corruption’, there’s none of my life that doesn’t participate in the same dynamics. I try to pay off, maybe in ways public sector employees give up on or never learn, but given the spread of outcomes that’s not much more than noise in the signal. What does Germany think it’s doing that’s so much better than what the Greeks are doing? For the life of me, I can’t work that out.

sisyphus

November 23, 2014

Procrastibaking

by Carl Dyke

Got some papers to read, so made some bagels inst…also.

everythingbagels

February 13, 2014

Hall, Gramsci, hegemony, complexity

by Carl Dyke

I just had what might have been a good moment on the Facebooks. Jim Livingstone posted on how the New York Times hasn’t gotten around to officially noticing the death of Stuart Hall yet (neither had Dead Voles, until now), and in that context I wrote this:

It’s interesting to me how Hall embodied the thesis [“the ‘dispersal of power’ from state to society, ca. 1870-1930, as Gramsci tracked and projected it in the Notebooks (trans., pp. 210-76), thereby explaining why a ‘war of position’ now superseded a ‘war of maneuver’. In effect, a brilliant manifesto for cultural politics,” Jim Livingstone]. He basically WAS Gramsci: layers of marginality radicalized by immersion in the center. But where for Gramsci the hot revolution still looked like a plannable endgame, for Hall it was off the table right from the start, precisely because of that decentering of power. But – given the catastrophes of communist centralism, I think it’s fair to wonder if power has ever not been decentralized, really, so that the whole hegemony thesis ends up looking like a really rough draft of an actual theory of complex systems.

Seconds later, I noticed that here at last was a handle that made me actually want to pick my old Gramsci dissertation / book back up. Until now, other than posting the most recent version here online, I’ve abandoned it to the gnawing of the rats, because I couldn’t figure out how it was anything but yet another idiosyncratic take on well-worn materials. I didn’t have to publish it anyway to get tenure, so I didn’t. Aren’t there enough of those books cluttering up the shelves?

But there’s this thread of analysis in the piece that I always quite liked, and didn’t really know what to do with. I argue that the theorists of the early 20th century really weren’t equipped to cope with the actual complexity of the world, and so they resorted to what I called ‘space maintainers’, sort of folded up theoretical napkins under the short empirical table legs. Constructs that weren’t nearly constructive enough. Gramsci’s theory of hegemony then looks like an attempt to actually theorize complexity rather than shortcutting it somehow. Still, not surprisingly, very shortcutty and so not a good candidate for adoption here and now, but in context quite the thing.

So in that Facebook comment on Hall and Gramsci I haven’t actually said anything new to me; I’m still gnawing on the same bone I always was. But what’s changed is how much I know about following theories of complexity, and how they’ve gradually begun to inform the human studies. All of our discussions on Deacon, Juarrero and so on, for example. Which means I’m now in a much better position to frame the Gramscian / Weberian / Durkheimian moment in the history of theories of complexity, for example by seeing Hall as what Gramsci looks like in a different moment of the intellectual-evolutionary process.

And since this feels like it was my insight and agenda all along, just come into a more satisfying unfolding, I don’t have the uncomfortable feeling I always had when I was trying to think of some way to graft something more interesting onto the stuff I know. Plus, the stuff I get to read to come up to publication speed on this version of the project, and the way I get to read it, actually feels interesting and valuable in its own right, and not just a bunch of legitimacy hoops to jump through.

All of which means I actually have a clear reason to apply for a sabbatical, which is long overdue. So now we get to see if this is a passing enthusiasm, or a project that actually has legs. Cheers!

January 30, 2014

We Brake for Epiphanies

by dyketheelder

As Carl knows, I’m not much of a lecturer – and don’t like to do it. But in some of the upper level courses I teach I just have to do some talking to get things set up. On the good days, my talking gets to be a dialogue pretty quickly; and on the best days a polylogue. If I’m given a starting point by a student, that’s where we start. Any “exposition” of material is one of very many variations on the theme you’re trying to play, so why not their variations from their starting points.

My course on the development of Western cosmology is at the extreme in terms of what I have to “present.” In particular, there’s a lot of mathematics that has to be loaded in so we can understand Plato’s Timaeus, Galileo and Newton, and on to SNa’s as standard candles and the contribution of “dark matter” to the weight of the cosmos. The ancient math is in a style they haven’t been exposed to; the rest is basic algebra and trig that they’re supposed to know as an entrance requirement; but it all has to be (re)activated. Given the realities (lots more Philosophy majors than science majors, for example) the more graphic, visual, and dramatic it can be made, the better. Wizardry trumps orthodoxy.

So the other day, with Carl’s new post on Attention Surplus running through my head, and the task of revealing the magic of the stretched string on the immediate agenda, I sat thinking my way through the array of possible scripts that would lead from the dread monologue to the promised land of polylogue. At some point, a new slogan for my courses popped into my head:

WE BRAKE FOR EPIPHANIES

At its simplest this just recapitulates some of the major themes already developed in AS: “coverage” is secondary (and can take care of itself, a lot of the time); it’s more important to listen to the students than talk at them; and act like a synchrotron: once you see a ball get rolling, give it an accelerating kick. I have to add that the other important element is being attentive to and reading faces and other body language. If you can’t recognize an epiphany when you see one, none of this works.

Once you do recognize it, the epiphany can do an amazing amount of work. First off, the epiphaner (epiphanist(?)) needs to understand its epiphany: talk it through out loud to find out if it’s genuine or mere brain fart; then epiphanies are contagious if brought out into the open. In fact, the one that actually occurred in the revelation of the stretched string was absolutely virulent. We even smoked out a card-carrying Platonist who was absolutely outraged that a cruddy little piece of string was placed in the position supposed to be occupied by the denizens of the world of Forms – even to be thought of as the central and decisive element of Proof. Her heartfelt (and aggressive) attempts at exorcism failed; but I don’t think we’ve heard the last of her objections. Or, at least, I hope we haven’t; but I’m pretty sure I can stir them up again when I need them for, say, the big bang.

December 11, 2013

Figuring out figuring it out

by Carl Dyke

I’m pretty sold at this point on ‘figuring out’ as a teaching / learning rubric. The idea being that what we’re up to is figuring things out, not being told things. Here’s what that looks like, according to one student in a journal I just read:

I’m really beginning to see how things are connected. There isn’t a piece of history that we have covered that cannot in some aspect be related to something previously discussed and it can be overwhelming, but exhilarating. When you start thinking, it’s like you can’t stop your brain from jumping from one track to another. This class seriously requires an adjustment to how I process information. I realized that I have to literally stop thinking when I go to my next class because that class doesn’t function that way.

I’m a bit embarrassed by the invidious comparison, but the purpose of the journals is for the students to work on their metacognition by tracking their learning process in this and other classes, so it seems to have worked here.

Here’s an email exchange with another student, who I’ve mentioned before as an enthusiastic but not-yet-confident newcomer to the concept of figuring things out for itself:

Me: I really like how you’re developing the project. Everything you’re writing is consistent with what I know, and you’re teaching me some new things. I can see that the volume of information you’re working with is overwhelming your sense of how it all goes together a bit, but you’re on the right track. This could be a life’s work. Stay focused on what you want to figure out, and pull it together as best you can.

I’m really looking forward to reading your final paper. ¡Buen trabajo!

Student: Thanks for your guidance, I am really trying to excel in your class. Now that I have gotten your feedback, I am questioning whether or not my final essay topic is the right one for me. I am doing how the new world treasure (gold and silver, etc) ultimately lead to Spain’s financial crisis (due to creation of credit systems, where they would just use treasure as a place holder which accumulated large amounts of debt).

If you think a different topic would be more suitable, I wouldn’t mind starting over on my paper.

Me: Your topic is wonderful! Please continue with what you’re doing!

The point about using the treasure as a place holder seems like a great example of how complex evolutionary systems work, by repurposing and reassembling available resources and relationships for the contingent dynamics, constraints and affordances of the environment. How that happens from case to case depends on initial conditions, as you’ve seen.

So interesting. Again, please continue.

In my experience this is pretty typical once a student begins to see how big a quality analysis is – they worry if they can handle it and how they’ll be judged, and feel like defaulting back to the comfort of pat answers, as represented by some-other-topic-they-don’t-know-as-much-about-yet. I’ve tried to calibrate my response here to be encouraging and collegial, and just far enough out of this student’s reach, yet decodable given what it knows already, to refresh the intrigue of discovery.

And look what this student did – went in one semester from thinking of history as a bunch of dates to memorize and spit back on a test, knowing nothing about Spanish colonial history, to following its curiosity to a weighty question of economic history and putting gems of analysis like “due to creation of credit systems, where they would just use treasure as a place holder which accumulated large amounts of debt” in parentheses. No big deal.

I’m getting more results like this, it seems to me, and as always I’m trying to figure out why what works, works. Part of it, I’m thinking, has to do with my own renewed / intensified relationship to figuring it out. Specifically, I’m sitting working on final grades, which now involves a multitude of technologies and platforms. I’ve got portfolios on Dropbox with drafts, papers, and journals; a Qualtrix data-entry form for the History Department’s evaluation matrix; Evernote windows for email addresses and roundtable grades and data collection from their journals for the teaching / learning complexity project. I’m backchecking citations on the web. I’m working on a laptop, tablet, and smartphone for all of this.

I still remember learning to type on a Selectric. My computer class in high school programmed on punch tape. My own first computer, in grad school, was an Epson XT clone with two 5.25 floppy drives and no hard drive. I think it really helps me be a better teacher that, like the first student with seeing connections and the second with colonial debt systems, I have learning curves in my life that are steep. I am figuring it out.

The usual story about the importance of doing research for teachers is along these lines, but I’m not sure the analogy actually holds. In standard disciplinary research there’s certainly a figuring-it-out element, but that happens around the edges of a whole bunch of embedded expertise. For the students, what we want them to figure out is often almost completely unfamiliar, an ocean in which there may be monsters. Both of the students I’ve quoted here actually have substantial resources of intellectual and scholarly disposition to draw on, as do I when I’m trying to figure out how to get things done with a new app. But the curves have still been very steep for all of us, and I think sharing the excitement and terror and humility of that in some dimension is a very helpful thing.

August 8, 2013

Fixing a hole

by Carl Dyke

One of the themes of my history classes for the last little while is arrangement and assembly, both in relation to how history works and in relation to how the students work. If the little dinger goes ‘ding’ and they get that they’re part of history (I mean actually get it, not just spout canned homilies about it), so much the better.

I try to work this up into an appropriately complex analysis on the history side, in part by leveraging a more simple version of it on the student side. What’s been missing is a really clean image of the process of accumulation, arrangement, and assemblage that routinely goes into human works like, say, college essays – and their evaluation. You’d think you could just talk this through by direct reference to their own writing, but for reasons that are fairly complicated, many students are not receptive or actively resistant to direct writing instruction. I’ve found that a good metaphor sidesteps the blockage and creates leverage to move it. So, I finally just got around to accumulating and arranging a slideshow ( house presentation ) that I think may do the trick. It’s twelve slides of twelve pictures, which I’ll reproduce and discuss below (and crosspost on Attention Surplus to be part of that archive). The assembly will happen in each class discussion. I expect to take a whole class period with each group on this, timed right before they start producing process work for their first papers. Suggestions welcome.

The metaphor is building a house. First slide:

blueprint1

Easy enough. A plan. What is this, in relation to the assignment? Here I get to call their attention to all of the design guidance in the syllabus. Second slide:

cottage sketch

Is this a house yet? Why not? What is it? Not a pipe! Third slide:

lumberyard1

Here we’re looking at raw materials. A tidy pile of lumber is obviously not a house yet, just like a pile of facts is not an essay yet. But wait, fourth slide:

rawlumber

Turns out that lumber wasn’t so raw, as materials go. We’re following the history of accumulation and arrangement here. (For me, and sometimes to the students, another image is a story Dyke the Elder tells about ordering a bicycle, ‘some assembly required’, and then having a truck roll up with a drum of raw latex sap, bauxite, petroleum, and so on.) Research; primary sources, secondary sources, interpretation, analysis. Fifth slide:

forest1

At this point we can safely say ‘and so on’, perhaps mentioning acorns and the strategies squirrels use to hide them from each other. We can also start to have a little side conversation about what it means to say ‘I built this’, which gets us to slide six:

on the patio

– which affords an opportunity to humanize the discussion, reflect more deeply on the narratives of independence in relation to the realities of massive systems of enabling interdependence (‘hey I built that table’, maybe out of the pallet the screws shipped on), and talk about the relative fungibility of materials – since this is clearly not a house, although it’s made of some of the same things as a house. This is also a place to begin to bring home the connection to authorship and plagiarism. (Speaking of plagiarism, all of the images except this one used in this post and presentation came right up on a google search and represent ‘types’ in a way that makes me feel comfortably fair-usey about them. This is not an official legal opinion. My thanks to all of the creators and rights-holders.) Slide seven:

victorian1

Well that’s very nice, isn’t it. A finished house, a finished paper. What went into that? Planning, an image, materials, craft, elaborated skill and care. Slide eight:

modern1

Oh well hey, that’s nice too, and very different. Now we can talk about style. How would you pick between these two? Matter of taste here, but also who it’s for and what it’s trying to accomplish. Rhetoric. Speaking of which, slide nine:

ranch1

Nothing wrong with this, especially if you’re getting a bit older and the stairs have become a quandary, or if you’re moving up from a single-wide and don’t want your sensibilities too jostled, or you’re a developer looking to make the cheapest possible buck, or you’re a society seeking a kind of material consensus, or etc. So here we get to talk about how styles do things in relation to audiences and agendas. I anticipate this is where the conversation is most likely to get bogged down in defense mechanisms. Slide ten:

grass house

Everyone just relax. Of course people build to suit local purposes and materials. And of course we can read those right back off of what they build. Is the ranch a ‘bad’ house? How about the grass one? How about the victorian? Depends on what you’re trying to accomplish, what resources are available, who’s judging and by what criteria. But that ‘depends’ is not an ‘it’s all good’ depends. Slide eleven:

wooden_and_tin_shack_488k

Most of the papers I get. In some ways an admirable contrivance, but we are still justified in reading a lack of resource, skill, and attention to detail back off of it. Not the sort of thing you’d want from certified accomplished fabricators like college graduates. And now slide twelve:

screwy house

Is this the same as the one before it? Why, or why not?

March 24, 2013

Wild yeast sourdough starter

by Carl Dyke

As a logical next step in my fiddlings with bread-making, I just baked my first sourdough loaf with home-made wild yeast starter the other day. To eliminate all suspense, it came out great – by which I mean, it reminded me of all the things I like about sourdough bread without introducing any new negative associations. I especially like it because I did it ‘all wrong’, which is what this post will now document.

“Softly now, softly now – try it, you won’t die.” Silkworm, “A Cockfight of Feelings

So, how I went about this is I got on the ol’ internet and googled ‘sourdough starter’. A little reading got me pretty quickly to the further qualification, ‘wild yeast’ – thus distinguishing the truly artisanal starter from the kinds someone else made that you can buy for a whole lot of money from specialty baking stores, if you’re a clueless snob, or Amazon, if you’re even more clueless but at least not a snob. So once I had the correct verbiage for cheap-ass diy starter, I did some more searching and read through some instructions. (I omit the links because I just told you how to diy, get it?)

Well, opinions about exactly what’s happening with sourdough starter seem to vary a bit, starting with where the wild yeasts are actually coming from. Is it the air around us? Is it the flour? Is it the whole grains you must treat with excruciatingly careful reverence to yield Gaia’s bounty of biomagic? With just a slight knowledge of these matters, I decided it was probably all of the above, plus everywhere else, since that’s where yeasts are. So I ignored the instructions that said I had to be careful not to cover the starter vessel with plastic wrap or anything else impermeable. I also ignored the instructions that said I had to hermetically seal the starter vessel, sterilize every instrument that ever came in contact with the starter, wear a hazmat suit, never use stainless steel, always use stainless steel, never use silicon, always use silicon, and so on.

Go Green!

Go Green!

In fact I pretty much ignored every single instruction designed to seal off the wild yeast starter from the environment it had somehow come from. I also ignored all the instructions designed to make my starter a delicate, difficult thing that required constant, meticulous care. I know people whose lives are given a rich sense of meaning by arranging to provide constant, meticulous care to other creatures, but that’s not me and if it was, I’d pick creatures other than yeasts and lactobacilli.

Speaking of lactobacilli, I paid a lot of attention to discussions of the multi-biotic nature of sourdough starter. It’s not the yeasts that are making the sour, it’s the bacteria. But the bacteria don’t make the bread rise, and they also have a tendency to make the ‘spoilt’ version of sour when they get lonely and pig out. So a functional sourdough starter is actually a community of beasties each creating some of the conditions for each others’ happiness, encouraging each others’ strengths and discouraging each others’ excesses, and incidentally each handling part of a fairly complex little biological process that assembles into a tangy leavening. Which of course wasn’t at all what they ‘intended’, but makes an excellent complement to garlicky cream cheese. So anyway, ‘building’ a starter is a process of getting that community together to work out a harmonious relationship under the conditions they enjoy.

“Control is when others’ locked-in interactions generate a flow of collective behavior that just happens to serve one’s interests.” Padgett and Ansell, “Robust Action and the Rise of the Medici, 1400-1434;” see also Padgett and Powell, The Emergence of Organizations and Markets (2012).

Those conditions are: flour and water. We’re talking about fermentation here, after all, which in real life is hard to keep from happening if you’ve got moist sugars around. Which brings up the mold problem, of which there’s plenty in my house, the dominant strain for unmysterious reasons being ‘bleu cheese’. But fortunately, between the acid the bacteria start producing right away, the alcohol the yeasts start producing soon enough, and the natural division of labor among the artistes of organic decomposition, mold is not actually much of a threat if you’re not trying hard to kill the yeast and bacteria somehow.

Mmmmmmm, stinky.

OK, so I read a whole lot about ambient temperature, water temperature, using bottled water, using distilled water and adding minerals back in, using orange juice, using pineapple juice, using white flour, using rye flour, not using white flour, not using rye flour. With just a slight knowledge of these matters, I reflected on the global success under the most extreme conditions of yeasts and lactobacilli, and decided not to sweat any of these factors too much (although, in principle, I wouldn’t have been completely surprised if a chlorine spike in my suburban tap water had set the critters back a bit). I did decide to take some of the chance out of the lactobacilli, mostly because I had an old tub of plain yogurt handy. And no, it was not any particular brand or type of plain yogurt, but it was past its expiration date as it happens.

I also looked at a lot of instructions about getting a kitchen scale, getting one that measures in grams because they’re more precise, calibrating hydration ratios, using a tall, straight-sided vessel with a dedicated lid, sterilizing this vessel and your hands before handling it, scraping down the sides so that, gosh, I don’t know. So anyway, here was my beginning recipe for my wild yeast sourdough starter:

Some flour
Some water
Some plain yogurt.

Roughly the same amount of each, by eyeball, probably a bit less yogurt because I thought of that as a ‘supplement’.

“My friends always say, the right amount’s fine. Lazy people make rules.” Silkworm, “A Cockfight of Feelings”

All of this went in a plastic bowl (with sloped sides because it has sloped sides) I also eat cereal, pasta, and curry from sometimes; with some plastic wrap loosely draped on top to keep it from drying out too fast. This then went on a corner of the kitchen table I wasn’t using for anything else right then. I am woefully ignorant of the exact temperature of this spot, but I can guarantee it was neither hot enough to bake nor cold enough to freeze my arse. I started with bread flour, I think, but I ran out of that before the next feeding so I switched to rye for awhile because I had a bag of that open and it kept getting mentioned in the instructions. Then for awhile what I had open and easy to get at was some white whole wheat flour, so I used that.

And speaking of feeding, I read all kinds of instructions about pouring out exactly [some ratio I forget] of the starter before each feeding, adding back [another exact ratio I forget] of flour and water, doing this once a day at first and then every 12 hours, carefully swabbing down the sides of the container, adding strips of tape to allow precise measurement of the starter’s expansions and contractions, holding the container between your knees and counting to 6,327 by perfect squares, and checking carefully for ‘hooch’, which is such a precise technical term that at least half of the folks using it have no idea it’s why there’s NASCAR.

Medicinal purposes only, of course.

What I did instead was pour some out and add some back, roughly the amount it had expanded in the interim; when I remembered it, which was anything from a couple times a day to every couple of days. I tried to keep it pretty soupy because I read the beasties like to be wet, and I’ve found this to be true. I did this for something between a week and two weeks – I did not keep track. About day 2 or 3 it got that sourdough smell, then it settled into a kind of sweet peachiness I had not expected. I got back onto the internet and found a long forum thread on the many, many different permutations of ‘sweet peachy’ smell ranging all the way to ‘spiced apple’ that can be expected from a properly harmonizing community of yeasts and bacteria. Reassuring. So when I got sick of waiting any longer, although I think I was supposed to, instead of pouring out the extra I poured it into a bowlful of the flour I happened to have handy and open right then. Whole wheat, rye, and kamut as I recall – kamut btw is fun stuff, an heirloom grain that has a lovely buttery flavor and adds amazing elasticity to a dough.

Here was the ‘recipe’: salt in the right amount for the flour, bit of sugar to be friendly, touch of olive oil and enough warm (tap) water to make a wet dough just drier than a batter. Because the beasties like to be wet. Once they’d fermented that up for most of a day, I stretched, folded, smeared, punched and kneaded in enough more flour that it would stay in a loaf shape (not doing this is how you get ciabatta); let it think about that for maybe an hour longer; threw it in a hot oven on the pizza stone; dumped some water in the bottom of the oven to get some steam to keep the crust from setting too quickly (thank you internet); and some time later there was delicious whole wheat / rye / kamut multigrain sourdough bread.

IMG_20130321_220153

Through all this I was aware that by failing to control for every possible variable the project could go horribly awry rather than pleasantly a rye. I reflected on the $.50 of flour and aggregate 10 minutes of work that would be irretrievably lost, and decided to roll those dice.

Does this mean none of the variables all that internet fussing is trying tightly to control don’t matter? On the contrary, I’m sure they do. But my little experiment suggests most of them other than flour, water, a container, and temperatures somewhere between freezing and baking are conditions of the ‘inus’ variety:

“The inus condition is an insufficient but non–redundant part of an unnecessary but sufficient condition” [quoting Cartwright, Nature’s Capacities and their Measurement, 1989, citing Mackie, The Cement of the Universe, 1980]. It’s best to read that backwards: you identify causal conditions sufficient to produce a given effect, but know that there are other conditions that could have produced the same effect. Within the sufficient conditions you’ve identified is a condition that couldn’t produce the effect by itself, is separate from all the other conditions that along with it could produce the effect, but must be among them for the effect to be produced through the causal pathway that’s been picked out. The inus scenario (any scenario containing an inus condition) shows up frequently in attempted causal analyses, and has to be accounted for somehow in any comprehensive causal theory (Chuck Dyke aka Dyke the Elder, “Cartwright, Capacities, and Causes: Approaching Complexity in Evolving Economies,” draft-in-progress).

There are lots of ways to skin a cat. Which means there’s an interesting sociology of popular science lurking in the internet’s various treatments of wild yeast sourdough starter. There are many strategies on offer, each presenting a series of essential steps to success. And each of the strategies will in fact result in a successful culture, while adding procedures that may be important only to offset the sabotage added by other procedures, or to create an outcome distinguished only by the specific way it was achieved; or not important at all except for attention focus or ritual (which, by the way, are not trivial considerations). Apparently when a thing happens to work one way, we can be inclined to leap to the conclusion that this is the one best way to make it happen; ignoring all evidence to the contrary, for example all the other ways described in their own loving detail by other practitioners just as convinced of the robust essence of their accidental triumphs.

Incidentally, this is also how I think about education in general, and general education in particular.