Beware of the Single Story

A few days ago, I read Steve Almond’s essay for The New York Times, Once Upon a Time, There Was a Person Who Said, ‘Once Upon a Time.’ In this essay, he laments the demise of the Narrator and their telling of a unifying story that enables us to make sense of our world and provides us with greater meaning. He argues that these storytellers, men (uh um) like Mark Twain and Zola and Dickens and Tolstoy, told stories that didn’t “just awaken readers’ sympathies; they enlarge[d] our moral imagination. They offer[ed] a sweeping depiction of the world that help[ed] us clarify our role in it.”

While I agree with many of Almond’s claims in this essay about the demise of the narrator, I’m troubled by his refusal (or failure) to discuss the damaging effects that Grand Stories/Unified Narratives by a Narrator have had on all of us and our understandings of other perspectives and experiences. Yes, “narration represents the human capacity to tell stories in such a manner that they yield meaning.” However, this meaning is not singular and should not be revealed or articulated by any single Storyteller.

I’m reminded of a recent TED talk I watched by the amazing storyteller, Chimananda Adichie: The Danger of the Single Story.

In this talk, she discusses the dangers of hearing (or telling) only one story about a community or a nation, describing how it flattens out and stereotypes the experiences of that community or nation, ignoring or suppressing meanings that don’t fit with the dominant narrative. In our quest for a unified, singular story that brings us together (Almond mentions Obama’s failure as a narrator to “tell a story to the American people that gives them a sense of unity and purpose and optimism.”), what stories, meanings, and experiences are we leaving out?

By linking the bad storytelling skills of his creative writing students with a larger problem of a loss of meaning and a lack of a narrator, Almond presents us with an either/or choice. Either we have a Narrator that tells a story that provides us with meaning and that invites us to collaborate on making that story real. Or we have too many unreliable narrators that only tell superficial, profit-driven stories that encourage passive consumption over active creation and collaboration. Is the choice that simple? Or that reductive? Can we build off of Adichie’s brilliant storytelling about the dangers of a single story to imagine ways of creating meaning that aren’t predicated on just one story or one Narrator?

I don’t have time to write much more about this article. However, I must briefly mention his harsh condemnation of the internet as contributing to the loss of the narrator and the death of the novel. He writes:

Our latest innovation, the Internet, was hailed as an information highway that would help us manage the world’s complexity. In theory, it grants all of us tremendous narrative power, by providing instant access to our assembled archive of human knowledge and endeavor.

In practice, the Internet functions more frequently as a hive of distraction, a simulated world through which most of us flit from one context to the next, from Facebook post to Tumblr feed to YouTube clip, from ego moment to snarky rant to carnal wormhole. The pleasures of surfing the Web — a retreat from sustained attention and self-reflection — are the opposite of those offered by a novel.

I don’t entirely disagree with what he says, but it’s only one story (and not THE story) about the internet and how people are using it to engage or dis-engage with the world outside of (or beside/s) themselves. What stories about critical, creative and meaningful uses of and engagements online are ignored when we rely on Almond’s story to provide us with meaning about the internet? Does he, as he suggests the Storyteller used to do, invite us to collaborate and make the world he imagines real? Or, does his story only center on lamenting what has been lost?

“Hackers are unruly”

Last August, I briefly posted on hacking as troublemaking. This morning, in a tweet commenting on the loss of a great American activist and genius, Aaron Swartz, I found a link to a 2004 article, The Word “Hacker.”:

I still don’t time (yet) to really think through the various ways that hacking can be understand as a virtuous form of troublemaking, but I thought I archive this hacking article for future reference. After quickly skimming it, I have some problems with the author’s ideas about American exceptionalism and hacking as valuable because it makes the U.S. rich and powerful (“it is the people who break rules that are the source of America’s wealth and power”), but I appreciate the connections he draws between intellectual curiosity, breaking rules and hacking.

Here are a few key passages that I might want to return to:

On ugly vs. imaginative rule breaking:

the noun “hack” also has two senses. It can be either a compliment or an insult. It’s called a hack when you do something in an ugly way. But when you do something so clever that you somehow beat the system, that’s also called a hack. The word is used more often in the former than the latter sense, probably because ugly solutions are more common than brilliant ones.

Believe it or not, the two senses of “hack” are also connected. Ugly and imaginative solutions have something in common: they both break the rules. And there is a gradual continuum between rule breaking that’s merely ugly (using duct tape to attach something to your bike) and rule breaking that is brilliantly imaginative (discarding Euclidean space).

Hacking is motivated by intellectual curiosity:

It is sometimes hard to explain to authorities why one would want to do such things. Another friend of mine once got in trouble with the government for breaking into computers. This had only recently been declared a crime, and the FBI found that their usual investigative technique didn’t work. Police investigation apparently begins with a motive. The usual motives are few: drugs, money, sex, revenge. Intellectual curiosity was not one of the motives on the FBI’s list. Indeed, the whole concept seemed foreign to them.

Disobedience leads to new (often better) ways of doing and being:

Those in authority tend to be annoyed by hackers’ general attitude of disobedience. But that disobedience is a byproduct of the qualities that make them good programmers. They may laugh at the CEO when he talks in generic corporate newspeech, but they also laugh at someone who tells them a certain problem can’t be solved. Suppress one, and you suppress the other.

It is by poking about inside current technology that hackers get ideas for the next generation.

Hackers are unruly:

Hackers are unruly. That is the essence of hacking. And it is also the essence of Americanness.

Hackers’ sense of humor is key:

It is greatly to America’s advantage that it is a congenial atmosphere for the right sort of unruliness—that it is a home not just for the smart, but for smart-alecks.

Trouble Songs

Back in August of 2011, I wrote about the song, “Trouble is a friend” by Lenka. I’m surprised that I haven’t devoted more posts to troublemaking songs. Oh well. Better late than never. Today I’m briefly writing about two songs that I recently heard on the radio (one on The Current; one on KDWB…I bet you’ll be able to guess which song was on which radio station): Taylor Swift’s “I Knew You Were Trouble” and Elvis Presley’s “Trouble.” It’s interesting to put them beside each other and to study the contrasts and parallels in how they perform gender, sexuality, class and race. 

Taylor Swift

I must confess, I like this song. I imagine it as a great running song, when I’m about halfway done with my workout. But, I don’t like Taylor Swift and her strange mixture of good girl purity and scorned woman vengefulness. I can’t quite figure how she manages to maintain her virginal innocence image even as she has apparently dated and sang about a huge swath of male singers and actors. Why does the media let her off the hook, yet slut-shame so many other twenty-something female singers/actors? Is it possibly because she continues to dress modestly and wax romantically about the virtue of being in love and finding the right boy? Here’s what Camilia Paglia writes about Swift in an article for The Hollywood Reporter:

Despite the passage of time since second-wave feminism erupted in the late 1960s, we’ve somehow been thrown back to the demure girly-girl days of the white-bread 1950s. It feels positively nightmarish to survivors like me of that rigidly conformist and man-pleasing era, when girls had to be simple, peppy, cheerful and modest. Doris Day, Debbie Reynolds and Sandra Dee formed the national template — that trinity of blond oppressors!

As if flashed forward by some terrifying time machine, there’s Taylor Swift, America’s latest sweetheart, beaming beatifically in all her winsome 1950s glory from the cover of Parade magazine in the Thanksgiving weekend newspapers.

I am not a fan of Paglia’s, but I did have to chuckle a little at her over-the-top commentary on Swift here. The title of Paglia’s article is Taylor Swift, Katy Perry and Hollywood are Ruining America.

I want to think (and read) some more about Swift’s song before writing more. I wonder, can we read her vision of trouble in this song, as the boy who “flew her to places she’d never been” but left her “lying on the cold, hard ground,” as a metaphor for something else? With her constant emphasis on boys and dating and falling in love, it’s hard to find room for other interpretations.

Here are a few things I want to read about Swift:

Note: I didn’t even try to analyze the Swift video. I’ll have to save that for another time. One thing: anyone else think that Swift looks like a slightly (more) unhinged Avril Lavigne here?

Elvis Presley

Is Elvis Presley the “trouble” that Taylor Swift sings about? It’s interesting to watch this extended movie clip (even if the image is annoyingly squashed) and see the context of Presley’s performance. He’s the busboy who is forced on stage by the fancy club owner (or VIP…I haven’t seen the whole movie yet). The trouble he represents is classed.

I like this line at the beginning of the song:

If you’re looking for trouble
You came to the right place
If you’re looking for trouble
Just look right in my face
I was born standing up
And talking back.

Sidenote: This morning, I heard NWA’s “Fight the Power” on the radio. I’ve heard it before, but never really listened to the lyrics. Here are some that pertain to Elvis:

Elvis was a hero to most
But he never meant —- to me you see
Straight up racist that sucker was
Simple and plain
Mother—- him and John Wayne
Cause I’m Black and I’m proud
I’m ready and hyped plus I’m amped
Most of my heroes don’t appear on no stamps

Wow. Powerful stuff.

Revisiting My Ethical Imperative

Last May, I wrote an entry about assholes, douche bags and bullshitters. I argued that perhaps, instead of, “be nice” or “be good,” our ethical imperative should be: don’t be an asshole. I intended to do more work on thinking through what this (might) mean. I even ambitiously titled the entry, part one. But I haven’t had the brain space or time to work on it since then. Now, after getting On Assholes: A Theory for Christmas and reading a recent article on The Chronicle of Higher Education—‘A’ is Asshole, I’ve decided that I must devote a little attention to it on this first morning of writing in 2013. Here’s what I tweeted a few minutes ago:

The lack of race analysis and/or discussion of the overlaps between having/using/ignoring privilege and being an asshole bother me and make me wonder if “not being an asshole” is a compelling-enough ethical imperative. Does it accurately and effectively convey our ethical need to not reproduce power structures and dominant hierarchies? When I finish (since I’ve barely started) the Asshole book I’m reading, I want to write about my questions and concerns.

Scientific Literacy and Bullshit Detection

Last night, as we were driving to swim lessons, my 6 year old daughter RJP suddenly, with no context, exclaimed, “I’m a scientist!” She likes to dramatically assert her identities in this way. Last year, she loved calling out to anyone within earshot, “I’m an artist!” Sadly, she doesn’t seem to be embracing/performing her artist identity that much this year. What is it about first grade that sucks the joy/imagination/creativity out of kids? After making this bold and somewhat unexpected proclamation and then not receiving much of a response from us, she continued, “My teacher says anyone who likes to ask lots and lots and lots of questions is a scientist. So, I’m a scientist!”

Her statement made me curious and inspired/provoked me to think more about curiosity, wonder, asking questions and how my understandings and practices of these do/don’t fit in with science and the scientific method.  But, because life with kids, especially kids who are trying to overcome the trauma of witnessing a kid puke in the pool at swim lessons a few weeks ago so that they can get back in and take their swim test, can force me out of my curious wonderings, I quickly forgot about RJP’s identity claim and my questions about it.

I forgot about it until this morning. While scrolling through my Tumblr feed, I came across a great quote by the super Awesome Neil deGrasse Tyson on the importance of scientific literacy:

To be scientifically literate is to empower yourself to know when someone else is full of shit.

Yes! I’m a proud bullshit detector (and deflector?). And, since I think that a lot of people, especially people who claim to know a lot (like grad students/academics) frequently spout shit, I was pleased to see someone offering up some tools for seeing through it. Learning to know when someone else is full of shit is an essential tool, one that should be regularly taught throughout formal education. I also liked seeing this quote because, for various reasons (some of which aren’t entirely clear to me), I find “shit” to be a great word; it’s rich with meaning (especially in queer theory) and fun to say.

Good little researcher that I am, I attempted to track down this quote. Before I actually found it (on the Nerdist podcast #277), I stumbled upon a quick video clip with NG Tyson discussing the importance of scientific literacy:

In this brief clip, NG Tyson describes how he is training his kids to be scientifically literate:

I immerse them in their environment at home, when we travel. What surrounds them, what forces them to think about how the world works.

And, he clarifies how scientific literacy is not just about reciting facts, but about asking:

How do you look at the world? What does the world look like through your lens? If you’re scientifically literate, the world looks really different to you. It’s not just a lot of mysterious things happening. There’s a lot we understand out there. And than understanding empowers you to first, not be taken advantage of by others who do understand it. And second, there are issues that confront us that have science as their foundation. If you’re not scientifically literate, it’s in a way, you are disenfranchising yourself from the democratic process and you don’t even know it.

I really appreciate reading the highly spreadable one-liner from NGT beside his longer description of what’s at stake with teaching scientific literacy. Seeing the world using a scientific lens is important. Attempting to understand how the world works and discovering rational/measurable (he discusses the importance of measuring results in the Nerdist podcast) explanations is essential for challenging/resisting the ways in which science gets wielded/mis-used/ignored by some (NGT devotes time to de-bunking intelligent design in the podcast).

In critically reflecting on his ideas about scientific literacy, I keep thinking about the questions that RJP’s “I’m a scientist!” declaration raised for me last night about curiosity and asking questions. I’m a HUGE proponent of asking questions and being curious. I write about it and teach it all the time. But, my version of curiosity and my methods and motivations for asking questions are sometimes in tension with the scientific approach, and its emphasis on discovering, measuring, classifying, scrutinizing, knowing. Years of feminist and queer theory have made me wary of these approaches and how they are used to regulate, control and colonize entire communities of people. As I write this post, I immediately think of critiques of science/scientific method offered by Sibohan Somerville, Emily Martin, Riki Wilchins, Carolyn Merchant, Michel Foucault and Donna Haraway. When I pose questions and practice curiosity, I’m not motivated by a desire to “know” or a need to discover, but by a passion to engage deeply with ideas, things, experiences and people.

But, even as I am reminded of these important critiques and I think about my own version of curiosity, I see the value in scientific literacy and developing tools for understanding how things work scientifically. We need these tools. Especially girls. RJP needs to be encouraged (by teachers, other students, pop culture, society) that thinking scientifically is important and that she’s not only capable of it, but can do it really well.

So, how do I reconcile my misgivings about “science” with my belief in its importance, especially for girls? By refusing to see it as an either/or choice. And by expanding my vision of curiosity to allow for a wider range of understandings of how we think about how the world works. In this vision, scientific literacy is just one of many literacies that we need to have in order to fight injustice and to be effective bullshit detectors. (And, like all literacies, it should be interrogated/challenged by the other approaches).

I want to inhabit a world in which RJP can claim the identities “I’m an artist!” and “I’m a scientist!” simultaneously and with the same amount of force and value. In listening to NGT’s passionate discussions about scientific literacy, especially on the podcast, I’m not sure he would agree. He seems to privilege scientific literacy as the primary tool for knowing about the world and being empowered within it. Especially when he describes science as the lens (as opposed to a lens or one of many lenses) through which to understand the world. I want to spend more time engaging with his ideas to determine if my assessment is correct.

Questions to Ponder

  1. Is Neil deGrasse Tyson privileging scientific literary over all other forms of literacy?
  2. NGT discusses the importance of questions, uncertainty and not knowing. How is this similar/different to my understanding of feminist curiosity and the value of unknowingness?
  3. What are all of the tools that a bullshit detector needs?
  4. How can I get RJP to stop freaking out every time she sees the kid who puked in the pool?