Frozen Toothpaste

Today’s Other People’s Words was selected mostly because I’m a sucker for clever titles. It’s not that I don’t like Philip Burnham’s poem, it’s that I wouldn’t have payed attention if not for that title.

Assignment #1: Write a poem about Baseball and God

And on the ninth day, God
In His infinite playfulness
Grass green grass, sky blue sky,
Separated the infield from the outfield,
Formed a skin of clay,
Assigned bases of safety
On cardinal points of the compass
Circling the mountain of deliverance,
Fashioned a wandering moon
From a horse, a string and a gum tree,
Tempered weapons of ash,
Made gloves from the golden skin of sacrificial bulls,
Set stars alight in the Milky Way,
Divided the descendants of Cain and Abel into contenders,
Declared time out, time in,        stepped back,
And thundered over all of creation:
                                       “Play ball!”

Clay Shirky, author of Here Comes Everybody, has some very interesting ideas about how the internet’s changing society and why. So on today’s “Other People’s Words,” a selection from a recent speech he gave on the topic. Video of the speech is available, as is the full transcript.

He begins by describing the role gin played in allowing the industrial revolution, and the role sitcoms played from about 1950 onward in keeping people with new-found free time busy.

Now, the interesting thing about a surplus like that is that society doesn’t know what to do with it at first — hence the gin, hence the sitcoms. Because if people knew what to do with a surplus with reference to the existing social institutions, then it wouldn’t be a surplus, would it? It’s precisely when no one has any idea how to deploy something that people have to start experimenting with it, in order for the surplus to get integrated, and the course of that integration can transform society.

The early phase for taking advantage of this cognitive surplus, the phase I think we’re still in, is all special cases. The physics of participation is much more like the physics of weather than it is like the physics of gravity. We know all the forces that combine to make these kinds of things work: there’s an interesting community over here, there’s an interesting sharing model over there, those people are collaborating on open source software. But despite knowing the inputs, we can’t predict the outputs yet because there’s so much complexity.

The way you explore complex ecosystems is you just try lots and lots and lots of things, and you hope that everybody who fails fails informatively so that you can at least find a skull on a pikestaff near where you’re going. That’s the phase we’re in now.

Just to pick one example, one I’m in love with, but it’s tiny. A couple of weeks one of my students at ITP forwarded me a a project started by a professor in Brazil, in Fortaleza, named Vasco Furtado. It’s a Wiki Map for crime in Brazil. If there’s an assault, if there’s a burglary, if there’s a mugging, a robbery, a rape, a murder, you can go and put a push-pin on a Google Map, and you can characterize the assault, and you start to see a map of where these crimes are occurring.

Now, this already exists as tacit information. Anybody who knows a town has some sense of, “Don’t go there. That street corner is dangerous. Don’t go in this neighborhood. Be careful there after dark.” But it’s something society knows without society really knowing it, which is to say there’s no public source where you can take advantage of it. And the cops, if they have that information, they’re certainly not sharing. In fact, one of the things Furtado says in starting the Wiki crime map was, “This information may or may not exist some place in society, but it’s actually easier for me to try to rebuild it from scratch than to try and get it from the authorities who might have it now.”

Maybe this will succeed or maybe it will fail. The normal case of social software is still failure; most of these experiments don’t pan out. But the ones that do are quite incredible, and I hope that this one succeeds, obviously. But even if it doesn’t, it’s illustrated the point already, which is that someone working alone, with really cheap tools, has a reasonable hope of carving out enough of the cognitive surplus, enough of the desire to participate, enough of the collective goodwill of the citizens, to create a resource you couldn’t have imagined existing even five years ago.

Since it’s been warm outside recently (at least where I live), what better time is there for a poem about snow? This fun little poem, “Snow, Aldo,” is by Kate DeCamillo.

Once, I was in New York,
in Central Park, and I saw
an old man in a black overcoat walking
a black dog. This was springtime
and the trees were still
bare and the sky was
gray and low and it began, suddenly,
to snow:
big fat flakes
that twirled and landed on the
black of the man’s overcoat and
the black dog’s fur. The dog
lifted his face and stared
up at the sky. The man looked
up, too. “Snow, Aldo,” he said to the dog,
“snow.” And he laughed.
The dog looked
at him and wagged his tail.

If I was in charge of making
snow globes, this is what I would put inside:
the old man in the black overcoat,
the black dog,
two friends with their faces turned up to the sky
as if they were receiving a blessing,
as if they were being blessed together
by something
as simple as snow
in March.

This story seemed an apt and serendipitous follow-on to my post of yesterday, so here it is in today’s “Other People’s Words.” This is an excerpt recently shared by Slate, which they saw as a rather illustrative portrait of John McCain. It comes from from a decade-old article by Michael Lewis in the New York Times Magazine.

By 7:30 we were on the road, and McCain was reminiscing about his early political career. When he was elected to the House in 1982, he said, he was “a freshman right-wing Nazi.” But his visceral hostility toward Democrats generally was quickly tempered by his tendency to see people as individuals and judge them that way. He was taken in hand by Morris Udall, the Arizona congressman who was the liberal conscience of the Congress and a leading voice for reform. (Most famously—and disastrously for his own career—Udall took aim at the seniority system that kept young talent in its place at the end of the dais. “The longer you’re here, the more you’ll like it,” he used to joke to incoming freshmen.)

“Mo reached out to me in 50 different ways,” McCain recalled. “Right from the start, he’d say: ‘I’m going to hold a press conference out in Phoenix. Why don’t you join me?’ All these journalists would show up to hear what Mo had to say. In the middle of it all, Mo would point to me and say, ‘I’d like to hear John’s views.’ Well, hell, I didn’t have any views. But I got up and learned and was introduced to the state.” Four years later, when McCain ran for and won Barry Goldwater’s Senate seat, he said he felt his greatest debt of gratitude not to Goldwater—who had shunned him—but to Udall. “There’s no way Mo could have been more wonderful,” he says, “and there was no reason for him to be that way.”

For the past few years, Udall has lain ill with Parkinson’s disease in a veterans hospital in Northeast Washington, which is where we were heading. Every few weeks, McCain drives over to pay his respects. These days the trip is a ceremony, like going to church, only less pleasant. Udall is seldom conscious, and even then he shows no sign of recognition. McCain brings with him a stack of newspaper clips on Udall’s favorite subjects: local politics in Arizona, environmental legislation, Native American land disputes, subjects in which McCain initially had no particular interest himself. Now, when the Republican senator from Arizona takes the floor on behalf of Native Americans, or when he writes an op-ed piece arguing that the Republican Party embrace environmentalism, or when the polls show once again that he is Arizona’s most popular politician, he remains aware of his debt to Arizona’s most influential Democrat.

One wall of Udall’s hospital room was cluttered with photos of his family back in Arizona; another bore a single photograph of Udall during his season with the Denver Nuggets, dribbling a basketball. Aside from a congressional seal glued to a door jamb, there was no indication what the man in the bed had done for his living. Beneath a torn gray blanket on a narrow hospital cot, Udall lay twisted and disfigured. No matter how many times McCain tapped him on the shoulder and called his name, his eyes remained shut.

A nurse entered and seemed surprised to find anyone there, and it wasn’t long before I found out why: Almost no one visits anymore. In his time, which was not very long ago, Mo Udall was one of the most-sought-after men in the Democratic Party. Yet as he dies in a veterans hospital a few miles from the Capitol, he is visited regularly only by a single old political friend, John McCain. “He’s not going to wake up this time,” McCain said.

On the way out of the parking lot, McCain recalled what it was like to be a nobody called upon by a somebody. As he did, his voice acquired the same warmth that colored Russell Feingold’s speech when he described the first call from John McCain. “When you called Feingold … ” I started to ask him. But before I could, he interrupted. “Yeah,” he says, “I thought of Mo.” And then, for maybe the third time that morning, McCain spoke of how it affected him when Udall took him in hand. It was a simple act of affection and admiration, and for that reason it meant all the more to McCain. It was one man saying to another, We disagree in politics but not in life. It was one man saying to another, party political differences cut only so deep. Having made that step, they found much to agree upon and many useful ways to work together. This is the reason McCain keeps coming to see Udall even after Udall has lost his last shred of political influence. The politics were never all that important.

Today is the 40th anniversary of the assassination of Martin Luther King, Jr. Inspired to find the words Robert Kennedy spoke in Indianapolis that night by Ron Klain’s account of the events, I’ve presented them below. Much of the speech is available on YouTube (if you don’t mind Italian subtitles).

I have bad news for you, for all of our fellow citizens, and people who love peace all over the world, and that is that Martin Luther King was shot and killed tonight.

Martin Luther King dedicated his life to love and to justice for his fellow human beings, and he died because of that effort.

In this difficult day, in this difficult time for the United States, it is perhaps well to ask what kind of a nation we are and what direction we want to move in. For those of you who are black — considering the evidence their evidently is that there were white people who were responsible — you can be filled with bitterness, with hatred, and a desire for revenge. We can move in that direction as a country, in great polarization — black people amongst black, white people amongst white, filled with hatred toward one another.

Or we can make an effort, as Martin Luther King did, to understand and to comprehend, and to replace that violence, that stain of bloodshed that has spread across our land, with an effort to understand with compassion and love.

For those of you who are black and are tempted to be filled with hatred and distrust at the injustice of such an act, against all white people, I can only say that I feel in my own heart the same kind of feeling. I had a member of my family killed, but he was killed by a white man. But we have to make an effort in the United States, we have to make an effort to understand, to go beyond these rathe difficult times.

My favorite poet was Aeschylus. He wrote:

In our sleep, pain which cannot forget
falls drop by drop upon the heart,
until, in our own despair,
against our will, comes wisdom
through the awful grace of God.

What we need in the United States is not division; what we need in the United States is not hatred; what we need in the United States is not violence or lawlessness; but love and wisdom, and compassion toward one another, and a feeling of justice toward those who still suffer within our country, whether they be white or they be black.

So I shall ask you tonight to return home, to say a prayer for the family of Martin Luther King, that’s true, but more importantly to say a prayer for our own country, which all of us love — a prayer for understanding and that compassion of which I spoke.

We can do well in this country. We will have difficult times; we’ve had difficult times in the past; we will have difficult times in the future. It is not the end of violence; it is not the end of lawlessness; it is not the end of disorder.

But the vast majority of white people and the vast majority of black people in this country want to live together, want to improve the quality of our life, and want justice for all human beings who abide in our land.

Let us dedicate to ourselves to what the Greeks wrote so many years ago: to tame the savageness of man and make gentle the life of this world.

Let us dedicate ourselves to that, and say a prayer for our country and for our people.