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The beauty of concrete - Works in Progress

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One of the unifying features of architectural styles before the twentieth century is the presence of ornament. We speak of architectural elements as ornamental inasmuch as they are shaped by aesthetic considerations rather than structural or functional ones. Pilasters, column capitals, sculptural reliefs, finials, brickwork patterns, and window tracery are straightforward examples. Other elements like columns, cornices, brackets, and pinnacles often do have practical functions, but their form is so heavily determined by aesthetic considerations that it generally makes sense to count them as ornament too.

Ornament is amazingly pervasive across time and space. To the best of my knowledge, every premodern architectural culture normally applied ornament to high-status structures like temples, palaces, and public buildings. Although vernacular buildings like barns and cottages were sometimes unornamented, what is striking is how far down the prestige spectrum ornament reached: our ancestors ornamented bridges, power stations, factories, warehouses, sewage works, fortresses, and office blocks. From Chichen Itza to Bradford, from Kyiv to Lalibela, from Toronto to Tiruvannamalai, ornament was everywhere.

Since the Second World War, this has changed profoundly. For the first time in history, many high-status buildings have little or no ornament. Although a trained eye will recognize more ornamental features in modern architecture than laypeople do, as a broad generalization it is obviously true that we ornament major buildings far less than most architectural cultures did historically. This has been celebrated by some and lamented by others. But it is inarguable that it has greatly changed the face of all modern settlements. To the extent that we care about how our towns and cities look, it is of enormous importance.

The naive explanation for the decline of ornament is that the people commissioning and designing buildings stopped wanting it, influenced by modernist ideas in art and design. In the language of economists, this is a demand-side explanation: it has to do with how buyers and designers want buildings to be. The demand-side explanation comes in many variants and with many different emotional overlays. But some version of it is what most people, both pro-ornament and anti-ornament, naturally assume.

However, there is also a sophisticated explanation. The sophisticated explanation says that ornament declined because of the rising cost of labor. Ornament, it is said, is labor-intensive: it is made up of small, fiddly things that require far more bespoke attention than other architectural elements do. Until the nineteenth century, this was not a problem, because labor was cheap. But in the twentieth century, technology transformed this situation. Technology did not make us worse at, say, hand-carving stone ornament, but it made us much better at other things, including virtually all kinds of manufacturing and many kinds of services. So the opportunity cost of hand-carving ornament rose. This effect was famously described by the economist William J Baumol in the 1960s, and in economics it is known as Baumol’s cost disease.

To put this another way: since the labor of stone carvers was now far more productive if it was redirected to other activities, stone carvers could get higher wages by switching to other occupations, and could only be retained as stone carvers by raising their wages so much that stone carving became prohibitively expensive for most buyers. So although we didn’t get worse at stone carving, that wasn’t enough: we had to get better at it if it was to survive against stiffer competition from other productive activities. And so the labor-intensive ornament-rich styles faded away, to be replaced by sparser modern styles that could easily be produced with the help of modern technology. Styles suited to the age of handicrafts were superseded by the styles suited to the age of the machine. So, at least, goes the story.

This is what economists might call a supply-side explanation: it says that desire for ornament may have remained constant, but that output fell anyway because it became costlier to supply. One of the attractive features of the supply-side explanation is that it makes the stylistic transformation of the twentieth century seem much less mysterious. We do not have to claim that – somehow, astonishingly – a young Swiss trained as a clockmaker and a small group of radical German artists managed to convince every government and every corporation on Earth to adopt a radically novel and often unpopular architectural style through sheer force of ideas. In fact, the theory goes, cultural change was downstream of fairly obvious technical and economic forces. Something more or less like modern architecture was the inevitable result of the development of modern technology.

I like the supply-side theory, and I think it is elegant and clever. But my argument here will be that it is largely wrong. It is just not true that twentieth-century technology made ornament more expensive: in fact, new methods of production made many kinds of ornament much cheaper than they had ever been. Absent changes in demand, technology would have changed the dominant methods and materials for producing ornament, and it would have had some effect on ornament’s design. But it would not have resulted in an overall decline. In fact, it would almost certainly have continued the nineteenth-century tendency toward the democratization of ornament, as it became affordable to a progressively wider market. Like furniture, clothes, pictures, shoes, holidays, carpets, and exotic fruit, ornament would have become abundantly available to ordinary people for the first time in history.

In other words, something like the naive demand-side theory has been true all along: to exaggerate a little, it really did happen that every government and every corporation on Earth was persuaded by the wild architectural theory of a Swiss clockmaker and a clique of German socialists, so that they started wanting something different from what they had wanted in all previous ages. It may well be said that this is mysterious. But the mystery is real, and if we want to understand reality, it is what we must face.

Manufacturing ornament before modernity

The supply-side theory has two parts: a story about how ornament was handcrafted before modernity, and a story about how this wasn’t compatible with rising labor costs. Strikingly, a part of the first story is untrue: far from relying on bespoke artisanal work, many premodern builders used certain kinds of mass production whenever they could. But overall, the supply-side story is still an accurate description of this period: although premodern builders used labor-saving methods where possible, their opportunities for doing so were limited by low populations, low incomes, and poor transport technology, and until modern times, making ornament really was pretty labor-intensive.

There are two main methods of making ornament: carving and casting.

Carving involves removing material until only the desired form remains; casting involves shaping a material into the desired form while it is soft and then hardening it. Not all architectural ornament is produced in these ways (for example, wrought ironwork and ornamental brickwork are not), but a surprisingly high proportion is, so I shall focus on these two methods here.

First, carving. From the Renaissance to the nineteenth century, the creation of carved ornament went through several stages in a method called indirect carving. First, a design for the ornament was hand drawn by an architect and modeled in clay by a specialist craftsman called an architectural modeler. Because clay models fall apart when they dry out, it might then be cast in plaster for durability. The design would then be laboriously transferred to a block of stone or wood using something called a pointing machine, a framework of needles calibrated to points on the model so that they show exactly how much of the stone or wood has to be drilled and chiseled away to replicate its form (search YouTube for ‘pointing machine’ to find many videos of these). This carving work was done by hand by a second group of skilled craftsmen. The actual designers would probably never touch either the model or the final product.

Even figure sculpture was produced using a version of this method: the sculptor would model the statue in clay, then craftsmen would transfer the design to stone, often via an intermediate plaster cast. The indirect carving of sculpture dates back to antiquity, and many of the most famous antique statues are Roman copies of Greek originals, including the Apollo Belvedere and the Venus de Medici. Indirect carving faded away in the Middle Ages but was revived in the Renaissance and improved steadily in the following centuries. Initially, indirect carving was used to get the figures roughly right, after which the sculptor would take over to execute the details. But by the later eighteenth century, pointing machines were so good that many sculptors did little work on the actual statue: sculpting was basically an art of modeling in clay, and carving was a sophisticated but largely mechanical process. Canova, Thorvaldsen, and Rodin all worked this way. The stone sculptures that adorn the centers of old Euro­pean and American cities are mostly stone copies of plaster copies of long-lost clay originals.

Indirect carving enables a limited sort of mass production. It makes it possible to get far more out of one scarce factor of production, namely talented designers. This has some value with figure sculpture: there seem to have been carving factories in the Roman Empire mass-producing copies of the most admired statues. But it really comes into its own with other architectural ornament. The Palace of Westminster is covered with tens of thousands of square meters of extraordinarily ingenious and coherent ornament. This is not because Victorian London was awash with carver- sculptors of genius. It is because virtually every detail of the enormous building, down to the last molding profile, was designed by one man, the strange and brilliant Augustus Pugin. Pugin carved nothing, but he produced an immense flood of drawings, which were executed in stone and wood by numberless other hands. Indirect carving made Pugin many thousands of times more productive than he could have been otherwise.

The prevalence of indirect carving shows that premodern builders were keen to rationalize the production process where possible. But the sketch above also shows how labor-intensive carving remained. Premodern machinery had allowed a tiny number of elite architects to design a relatively huge amount of ornament. But the rest of the carving process was largely manual and bespoke as late as the nineteenth century, using much the same tools as the ancient Greeks, and requiring a huge workforce. Perhaps surprisingly, technology revolutionized the productivity of the creative artist long before it revolutionized any other part of the production chain.

Cast ornament shows the same pattern, with some limited mechanization accompanying persistent labor-intensiveness. Cast ornament is made of materials that are originally soft, or that can be made so temporarily through heating or mixing with water. Up to the nineteenth century, the principal materials for cast ornament were clay and plaster, while bronze was the preferred material for cast sculpture. The process of making cast ornament would begin in the same way as that of carved ornament, with drawings and often models. Molds would then be carved in wood or cast from the models in metal, plaster, or gelatine. The mold would then be used to shape the material. There are various ways of doing this, depending on the casting material and the complexity of the ornament.

Some kinds of mold are destroyed in the casting process, but most are reusable many times. And while some casting materials (e.g., bronze) are expensive, others (e.g., clay and plaster) are cheap once the infrastructure for producing them is in place. So once the initial investment in kilns and molds is made, large quantities of cast ornament can be produced at low marginal cost. This means that mass production of ornament has been theoretically possible since very early times.

Despite this, factory production of ornament did not become general practice until the nineteenth century. The reason for this is presumably that markets were so small that these economies of scale could not be realized. Today, much of the best cast ornament in Britain comes from a factory near Northampton run by a company called Haddonstone, whose products I return to below. Haddonstone has customers dispersed fairly evenly across Britain, and it also exports to Ireland, Continental Europe, the Middle East, and the United States. In a premodern economy, with fantastically high transport costs, its market would have been far smaller, perhaps indeed just the town of Northampton – and because premodern societies were extremely poor, Northampton would have been an even smaller market than it is now.  Instead of a potential market of millions of new buildings annually, its potential market could easily have been in single digits. It is highly improbable that the fixed costs of factory production would be worthwhile under these conditions.

The upshot of this is that premodern cast ornament was seldom able to exploit its natural scalability. The cheap cast materials probably always tended to be cheaper than stone carving, but this advantage was not marked, and many premodern societies used carved stone for a wide range of public buildings. In many times and places, wood ornament, which is much easier to carve than stone, was used in common buildings. This suggests it was competitive against plaster and terracotta even at the most budget end of the premodern market for ornament.

In its essentials, the supply-side story is thus true of premodern ornament, even though the romantic idea that every piece of premodern ornament is an original work of art is largely inaccurate. Nearly all premodern ornament was mechanically copied in some way, and some premodern manufacturing methods could in theory have been scaled up to mass production. The claim that modern mechanically produced ornament is distinctively inauthentic or uncreative is highly dubious: mechanical copying has been widespread for many centuries. But premodern copying industries were themselves small-scale and labor intensive, and it is plausible that ornament was only widely used in these societies because labor was so affordable.

Manufacturing ornament in modernity

The supply-side story says that these labor-intensive industries failed to evolve in modernity, and so lost out to competition from industries that did. But the first claim here just isn’t true: in fact, the manufacture of ornament was revolutionized in the nineteenth and twentieth centuries. Three changes are worth drawing out.

First, inventive toolmakers mechanized the carving process. This is only a qualified truth in the case of stone carving. By the early twentieth century, sophisticated planing machines were capable of cutting simple moldings, column shafts, and so forth with little or no manual finishing work. However, more complex ornaments continued to be carved by hand. A planing machine works by gradually sanding down a block, wearing off material through abrasion until the desired profile is left. This means it is good for producing ornaments that consist essentially of a single profile extended in one dimension. But it cannot easily produce ornaments with undercutting (i.e., drooping projections), and it certainly cannot produce complex multidimensional ornaments like Corinthian capitals or Gothic pinnacles.

In fact, stonework is only finally being mechanized today. I recently visited what is probably the world’s most advanced factory for cutting stonework with a computer-controlled machine, Monumental Labs in New York City. Monumental Labs has constructed a robot that scans a model and then carves it from blocks of stone. The robot works about two to four times faster than a stone carver, and of course it works nonstop, meaning that its overall productivity is 6-12 times greater. It is capable of executing about 95 percent of the carving process, even for figure sculpture, where exact precision is particularly important. Unsurprisingly, Monumental Labs is quickly capturing market share from rivals who still do much of the work with pointing machines and hand carving. Over the next few years, they may succeed in finally mechanizing the process of stone carving. But this is only happening in the 2020s, after natural stone carving has undergone a long decline. So with respect to stonework, the supply-side story may have some validity.

In the case of woodwork, however, mechanization was extraordinarily successful. Two key innovations were steam-powered milling machines and lathes in the nineteenth century. A milling machine has spinning cutters shaped like the negative of the desired profile of the molding. When a beam of wood is passed through it, the cutters remove exactly the correct volume of wood, and an essentially finished ornament emerges on the other side, with many hours of manual carving work completed in seconds. A lathe works on a modification of the same principle: the piece of wood is spun, and the blade is held steady. It is used for things like balusters and columns. Lathes, unlike milling machines, had existed before the Industrial Revolution, but steam made them much more powerful.

In Europe, the effect of these advances was obscured by fire safety laws that tended to ban woodwork on the exterior of urban buildings. But such laws were generally absent in the United States, where there was thus an enormous proliferation of ornamental woodwork in the late nineteenth century, a process bound up with the popularity of what Americans call the ‘Queen Anne’ and Eastlake styles. The ban on exterior woodwork was also lifted in England in the 1890s, resulting in a revival of woodwork decoration that is so characteristic of Edwardian houses, and that makes many Edwardian neighborhoods so much more cheerful than their Victorian predecessors. Although these machines could not generate every kind of woodwork (unlike the astonishing computer-controlled machines, known as CNC machines, that have been developed since), their range was much wider than that of the corresponding machines for stone carving.

The second change revolutionizing ornament manufacture was that scientific advances improved the available materials. Improvements in metallurgy dramatically reduced the cost of cast iron in the early nineteenth century, and its use spread rapidly thereafter. New York City even went through a brief phase of making commercial buildings entirely from iron, many of which survive in SoHo. This proved to have practical problems like overheating, but adding cast iron ornament to masonry buildings became common in many places. Some cities, like Sydney and Melbourne, became especially known for their traditions of cast ironwork.

Another important material is cast stone. Cast stone is a kind of concrete, made by crushing stone, mixing the fragments (called aggregate) with a smaller quantity of cement as a binder, and then casting it in a mold. The crushed stone gives it an appearance resembling natural stone, an effect that is often augmented by mechanically tooling or etching the surface. Good cast stone is remarkably plausible: essentially no layperson would notice that it is not ‘real’, and even a specialist may struggle to tell if it is hoisted 80 feet up a facade. Simple molds are usually machine-carved in wood, and complex three-dimensional ones are themselves cast in gelatine or, today, silicone.

Although there were earlier concretes that bore some resemblance to stone, plausible cast stone seems to have emerged only in the last quarter of the nineteenth century. It became widely used in the United States in the early twentieth century, and many key public buildings in American cities made use of it. Because simple shapes had become easy to carve in stone mechanically, architects sometimes faced the bulk of the facade with natural stone and used cast stone only for the ornament.

While researching this article, I visited the factory of the cast stone manufacturer Haddonstone in Northampton. With the help of the classical architect Hugh Petter, Haddonstone has recently constructed molds based on the designs of the eighteenth-century architect James Gibbs. The molds are filled on a conveyor belt, left to dry overnight, and then opened up in minutes. So it is now possible to buy perfectly proportioned classical ornament, nearly indistinguishable from stone, that has – if the molds and the factory infrastructure are treated as a given – taken only minutes of labor to produce. This sort of capacity is only gradually reemerging, stimulated by the revival of classical architecture, but it was once widespread. Haddonstone is currently manufacturing cast stone ornament for Nansledan, the vernacular-style urban extension to Newquay supported by the King.

The third process was the enormous expansion in the available markets, and the economies of scale that this generated. In the nineteenth century the volume of construction increased tremendously, and transport networks were vastly improved.

It is well-known that railways cut travel times a great deal, perhaps by four fifths relative to stagecoaches by the late nineteenth century. But this vastly understates the transport improvements, because stagecoach speeds themselves improved dramatically during the turnpike (toll road) building boom of the previous century, as did freight via canals.

A stagecoach fare between London and Brighton, 47 miles as the crow flies, varied between 276 and 144 pence in the early nineteenth century, equating to a per-mile-traveled cost of perhaps 2 pence. By the 1880s, first-class rail travel in Britain cost an average of about 0.15 pence per mile traveled. This suggests a fall in overland per-tonne per-mile freight costs in the order of 95 percent, for a service that had also grown five times faster. This meant that the markets available to manufacturers located anywhere with railway access grew far larger, favoring those materials like stucco and terracotta whose per-unit costs dropped a lot when they were produced at scale. In the 1930s, just as ornament was starting to decline, transport costs were vertiginously cut again, this time by the development of modern trucking.

Manufacturers naturally took full advantage of this, developing an extensive system of factory production for these methods. For example, the market for architectural terracotta in the United States came to be dominated by just a few huge firms, each of which apparently commanded a near monopoly over thousands of miles. Almost the entire Pacific market was served by a firm called Gladding McBean, whose factory was in Lincoln, California; the Midwest was dominated by a Chicago firm confusingly called the Northwestern Terra Cotta Company; the East Coast was dominated by a New Jersey firm called, more intuitively, the Atlantic Terra Cotta Company. This state of affairs would have been unthinkable just decades earlier, when freight could be carried overland only by carts and pack animals.

A less important but still significant factor was the emergence of extremely large individual buildings. Most early twentieth-century skyscrapers actually had a complete set of ornament modeled for them bespoke, but the buildings were so enormous that substantial economies of scale were still achieved. This is one reason why terracotta was such a popular material for skyscrapers in interwar America, a component of American Art Deco that has now become a striking part of its visual identity.

The democratization of ornament

On the one hand, we have the increasing cost of labor; on the other, we have the fact that less labor was necessary per unit of ornament. Which effect was stronger? For the period from the start of the Industrial Revolution to the First World War, the answer should be obvious to anyone walking the streets of an old European city. The vernacular architecture of the seventeenth or eighteenth century tends to be simple, with complex ornament restricted to the homes of the rich and to public buildings. In the nineteenth-century districts, ornament proliferates: even the tenement blocks of the poor have richly decorated stucco facades.

The revealed evidence is in fact overwhelming that the net effect between, say, 1830 and 1914 was mainly one of greater affordability. To be sure, the ornament of the middle and working classes was of stucco, terracotta, or wood, not stone, and it was cast or milled in stock patterns, not bespoke. These features occasioned much censoriousness and snobbery at the time. But we might also see them as bearing witness to the democratizing power of technology, which brought within reach of the people of Europe forms of beauty that had previously belonged only to those who ruled over them.

What about the period since 1914? Did the economic tide turn against the affordability of ornament? The evidence here is more complex. Over the course of the 1920s and 1930s ornament gradually vanished from the exteriors of many kinds of architecture, though at different rates in different countries and for different types of building. In the decades since, it has seen only limited and evanescent revivals. But we still have good evidence that this change was not really driven by growing unaffordability.

The reason is that there are some relatively budget pockets of the market where ornament has remained pretty common. Virtually any like-for-like comparison of an elite building from 1900 and today will show a huge reduction in ornament. Indefinitely many comparisons are possible, but there is one on the previous page, between a British Government office from the Edwardian period and one from the early 2000s.

We could run the same sort of comparison for any two banks, corporate headquarters, parliaments, concert halls, universities, schools, art galleries, or architect-designed houses, and with occasional exceptions we would find the same pattern. But if we try to run it for mass-market housing, we get a more uncertain result. On the previous page are promotional images for mass-market British houses in the 1930s and today. What is striking is how similar they are. Both have carved brackets, molded bargeboards, faux leaded windows, paneled wooden doors, patterned hung tiles, and decorative brickwork. The modern houses have UPVC windows rather than wooden ones, and they are more likely to have garages. Otherwise, they haven’t really changed. The interiors of the modern homes mostly lack the molded cornices of the 1930s ones, but many of them still have molded skirting boards, fielded door panels, and molded door surrounds.

Browsing the website of any major British housebuilder will confirm that, although the quantity of ornament in mass-market housing probably has declined somewhat since the early 1900s, it has declined much less than that of any other build type. This pattern is even more visible in the United States. But this is exactly the opposite of what the supply-side theory would predict.

The supply-side theory says that ornament declined because it became prohibitively expensive, which suggests that it would vanish from budget housing first and gradually fade from elite building types later. In fact, budget housing is almost the only place we find it clinging on. 

The obvious explanation is that ornament survives in the mass-market housebuilder market because the people buying new-build homes at this price point are less likely to be influenced by elite fashions than are the committees that commission government buildings or corporate headquarters. The explanation, in other words, is a matter of what people demand, not of what the industry is capable of supplying: ornament survives in the housing of the less affluent because they still want it. 

An interesting special case here is the McMansion, the one really profusely ornamented type of housing that still gets built fairly often in some countries. McMansions are built for people who have achieved some level of affluence, but who stubbornly retain a non-elite love of ornamentation. They inspire passionate contempt in many sophisticated critics, to whom they afford a rare opportunity to flex cultural power without looking as though one is being nasty to poor people. McMansions illustrate how easily wealthy people and institutions could ornament their buildings if they wanted to. But, perhaps with that passionate contempt in mind, most of them no longer do.

According to the supply-side theory, the story of ornament in modernity is one of ancient crafts gradually dying out as they became economically obsolete. I have told a different story. In the nineteenth and early twentieth centuries, the production of ornament was revolutionized by technological innovation, and the quantity of labor required to produce ornament declined precipitously. Ornament became much more affordable and its use spread across society. An immense and sophisticated industry developed to manufacture, distribute, and install ornament. The great new cities of the nineteenth century were adorned with it. More ornament was produced than ever before.

We can imagine an alternative history in which demand for ornament remained constant across the twentieth century. Ornament would not have remained unchanged in these conditions. Natural stone would probably have continued to decline, although a revival might be underway as robot carving improved. Initially, natural stone would have been replaced by wood, glass, plaster, terracotta, and cast stone. As the century drew on, new materials like fiberglass and precast concrete might also have become important. Stock patterns would be ubiquitous for speculative housing and generic office buildings, but a good deal of bespoke work would still be done for high-end and public buildings. New suburban housing might not look all that different from how it looks today, but city centers would be unrecognizably altered, fantastically decorative places in which the ancient will to ornament was allied to unprecedented technical power.

This was not how it turned out. In the first half of the twentieth century, Western artistic culture was transformed by a complex family of movements that we call modernism, a trend that extends far beyond architecture into the literature of Joyce and Pound, the painting of Picasso and Matisse, and the music of Schoenberg and Stravinsky. Between the 1920s and the 1950s, modernist approaches to architecture were adopted for virtually all public buildings and many private ones. Most architectural modernists mistrusted ornament and largely excluded it from their designs. The immense and sophisticated industries that had served the architectural aspirations of the nineteenth century withered in full flower. The fascinating and mysterious story of how this happened cannot be told here. But it is a story of cultural choice, not of technological destiny. It was within our collective power to choose differently. It still is.

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I am grateful that my house was built in 1876, because the roofline is very ornate, and the interior of the house has all sorts of plaster crown moulding. Do I love plaster from a home maintenance perspective? I do not. But the moulding is gourgeous. There are also some killer ceiling medallions.
posted by grumpybear69 at 12:20 PM on May 17 [3 favorites]

Paint the goddamn things for fucks sake. Every single fuckin photo in there looked naked, where the fuck are the painters!! Why is nothing painted in the world anymore, and if it is, the blandest mono colour they can manage. There are hundreds of millions of paintings roving around the world with nothing to paint on. Every grey concrete suface you see is a sign of failure, a blank canvas humanity has organized itself so pathetically comically poorly that the surface will never be painted, and if it is, the society will bizarrely pay to remove it, determined to have as boring and ugly as fuck world as this wretched and wonderful species wants it to be. I'm sick of trying to appreciate the "natural" beauty of stone and cement and I'm sick of acting like "natural" means anything, especially in the context of an artificial contraction and covering them with paints that are equally as natural as everything a human ever uses, or whatever that irritating term was ever meant to mean. Sloppy aimless rant but the oppressive greys of this world really gets me red in the face.
posted by GoblinHoney at 12:38 PM on May 17 [21 favorites]

It's a good article. Not sure if I agree with its conclusions, but thought-provoking and worth engaging with.
posted by biogeo at 1:40 PM on May 17 [2 favorites]

My dream is that sometime soon green ornamentation will become the new modern, new building design will incorporate creative ways for plants to ornament as many external surfaces as possible, and buildings without it will look naked and old-fashioned.
posted by trig at 2:02 PM on May 17 [9 favorites]

The Baha'i temple is quite beautiful. Part of what makes it so is that it is itself a kind of ornamentation, overlooking the lakeshore.
posted by HearHere at 2:09 PM on May 17 [3 favorites]

This is fantastic, and a beautiful website I had never seen before - thank you!
posted by superelastic at 2:35 PM on May 17 [1 favorite]

That’s a really good point, rebent. You can buy a fiberglass Corinthian column for your front porch for a couple hundred bucks, but there’s no cheap way to obtain a 20-foot floor-to-ceiling window.
posted by Just the one swan, actually at 3:39 PM on May 17 [1 favorite]

This article suffers from a sort of humanities version of engineers' disease. It's all about the details rather than the actual understanding of the underlying problem. From ancient times ornamentation has had several functions. The most basic architectural function is that when two building components meet, there will be some sort of a seam (I'm not sure I'm using the correct terminology in English, but I hope you get my point), and this seam was very hard to make perfect. This was not only an aesthetic issue, cracks are where the light gets in, but also where moisture, dirt, cold air and pests get in. So you would cover the seam with a profile that could in a way connect and close the components. This why one would get the most ornamentation everywhere things met: around doors and windows, where the wall met the ceiling and the floor, and around the hooks that carried chandeliers or wall-mounted lamps. On the outside of the building, the critical points were where the building met the ground, and where the walls met the roof, and again around openings. For architects, it could be very interesting to use these details as a form of expression. The classical orders represented different human or godly properties, like strength or bounty.

The orders are very interesting. Vitruvius, writing in the 1st century, describes 3. I think we have a couple more that are broadly seen as classical, and then there of course plenty others in other cultures. But the point of orders are that they define a system. Imagine a building site in classical antiquity. The architects and clients and some other people were very learned people with lots of knowledge of international architecture that they found through travels. But the majority of workers were illiterate. There were no blueprints, and while there definitely were drawings and models on site, they weren't spread out all over the place. So there had to be a common language that could be conveyed to everyone on site: the orders. An architect and contractor could enter the site and tell everyone: we are going to build a Doric temple, with these basic measurements like this model, and then everyone would know how to do, because the system covered every aspect of the building: the general outline, the columns and their decorations and all the other details of the building. Very cool.

Then on top of the system, there were the functions of symbolism, including showing one's wealth and/or purpose in life. This is where the decorations on the surfaces come in, including stained glass from the late Middle Ages onward. Sometimes the client would have a very strong desire to have narratives in the space, and downplay the spatial interest in favor of rich paintings or tapestries. The Sistine Chapel is pretty boring, spatially, and I am inclined to believe this was on purpose, because the Popes really wanted to send a message through the imagery. But the images could also take the form of carvings or stucco. All of these images had their own life, independently of the architecture, though the artists and artisans would most often work with the space in different ways. Also, the decorations weren't always figurative, since color and materials had meanings in themselves. In Islamic architecture, depictions of humans and animals are often not allowed, so the decoration may be a mix of calligraphy and geometric designs, both praising God.

All good. This hierarchy of a construction system (which obviously changed over time) and a meaningful decoration worked fine for at least 4000-ish years. Then during the 18th century it began to fall apart, mostly because of the beginning industrialization, but in the beginning NOT because of the industrialization of building parts, but because of the new generations of wealthy people who felt less attached to the old orders. This is not a pun. There is a reason we use order to describe societal rigor as well as architectural systems. The people of the enlightenment were not convinced that the old systems and moral narratives were appropriate ways of understanding the world, and they began to challenge the conventions, with oriental follies and decorations that had no other meaning than to delight the spectator. Classicism didn't disappear, but it became a style, alongside all the other historical and global styles.

Then during the 19th century, building components did become industrialized, and relatively cheap. Everyone could have all the ornaments, and they mostly did. But in that new context, the original purposes and meanings of the ornaments and decorations were almost entirely lost. Ornaments were just thrown randomly all over facades and interiors. There were some heroic attempts to return to order, for instance by Louis Sullivan in Chicago and Adolf Loos in Vienna. Contrary to how they are read today, they were both architects who fully mastered their order and ornamentation. People forget that the original purpose of the Bauhaus was to educate artisans to build future cathedrals. And there are still architects who work in that tradition. But mostly it was a vulgar mess and a lot of really bad construction. The reason we don't know so much about it is that a lot of 19th century buildings have been torn down because they were unsafe.

Young architects during the first decades of the 20th century dreamt of returning to the local vernacular architectures of the different regions. Using local materials and methods and letting the meaning grow out of the proces and functions.

After WW1, some realized that things were completely different. The shapes of the old orders had grown organically out of timber and stone construction. What could it mean that construction in the future would be based on steel and concrete? What properties do these materials have that in their own way can form the basis of a new organic order? They knew that it was possible to make a cast-iron Corinthian column, but also that that column would lack the beauty and precision of a column carved in stone. They knew it was possible to cast a profile in concrete, but also that it would lack the luminance and delicacy of a plaster molding. On the other hand, they know from engineering works that specially steel could accommodate a very high degree of precision in assembly, even when it was standard components. And that concrete could be shaped into organic forms that had never been seen before.

In these buildings, ornaments would have undermined the narrative and the order.

This is too long, but I need to write a little bit about the curtain wall. Most buildings now are built on the principles of the curtain wall, even if the walls are made of concrete and bricks. The main idea is to separate the load-bearing structure from the facade. This means there as few places as possible where heat can be transferred from inside to outside and outside to inside, which saves money on AC and heating. The curtain wall can have any form of decoration you want, and sometimes it can even serve a purpose, in filtering sunlight or protecting privacy.

But contemporary architecture is struggling with the same problems as that of the ancients: there are so many seams everywhere, and they are problematic. Someone needs to do something. A lot of the perceived uglyness of contemporary construction is about the poor quality and all the issues that arise from unsolved problems. Modernism has become a style, just like classicism, and it has lost its original meaning. It's OK to hate it. But I don't think the article in the OP understands why.

posted by mumimor at 5:27 PM on May 17 [26 favorites]

While wip owner is Libertarian I doubt Sam is a card-carrying New Urbanist (I have designed with the NU crowd); his twt feed is just too diverse, he's not always skeptical... I nearly forgot I'm supposed to filter!

Oh fuck! he's a Tufton Street man. His twit bio has employers as @CPSThinkTank Centre for Policy Studies (CPS, founded 1975 by Sir Keith Joseph Baron - the brains behind Thatcherism [wikipedia] (Along with Patrick Minford). That puts Stripe in the same orbit.

This means all of Works in Progress should be treated as an astroturf. As a designer Works in Progress and its contents is VERY attractive. I think it will suck a lot of people in.

CPS is very tightly aligned with the Christian fundamentalist US Council for National Policy [ <a href="http://splcenter.org" rel="nofollow">splcenter.org</a> ] - (founded 1981). Link has a whole rogues gallery so CW applies.

Re the fall of bulding ornament: I suspect Samuel Hughes has deliberately omitted (as he is thorough - and pedantic) the deeper real financial reason (article has an odd two-thrtead structure when I read it again). I put this on his tweet but during my degree (and since) I've dug deeply into an argument by James Russell in a June 2003 Architectural Record article Leading the Money. [ I have a .pdf as it's extremely hard to find] Russell cites Chris Leinberger @ChrisLeinberger:

"The real difference between the prewar era and now, he contends, is that investors then expected to reap their rewards over a very long time - and did.".

Leinberger (who seems a very secular and anti Trump pewrson - which makes me feel better for New Urbanism as opposed to the CSP) was doing interesting developments in Albuquerque at the time based on treating buildings as nested tranches with different-age returns, in order to set a building up (like a pre-1930's one) where it would be worthwhile upgrading every 30+ years. And to invest more money into a higher street-facing facade/frontage, and gain a longer, higher-level lease from this finer ornamentation.

posted by unearthed at 9:29 PM on May 17

The article makes a lot more sense in light of the political stuff. Hughes is anti-modernity, aesthetically and politically.
posted by vitia at 9:51 PM on May 17 [1 favorite]

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We’ll Be Yelling About Emilia Pérez Long After Cannes Ends

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Photo: Shanna Besson

Fearless in its ridiculousness, Jacques Audiard’s Emilia Pérez, a cross between Mrs. Doubtfire and Sicario reimagined as a musical, hit Cannes like a tidal wave Saturday night, drawing extended rounds of applause not just at its gala premiere (where standing ovations are common) but also at its press screenings (where they’re not). It remains to be seen whether this initial burst of adoration for Audiard’s ambitious film will translate to awards from the festival’s jury, but it certainly woke up a competition that had been somewhat sleepy up until now. Most people seem to love it, and the ones that hate it, really hate it; this ensures that we’ll be talking about it, and probably yelling at each other about it, long after the fest is over.

Audiard (A Prophet, Rust and Bone, The Sisters Brothers) has said that he initially envisioned Emilia Pérez as an opera, which he based very loosely on one of the characters from French writer Boris Razon’s postmodern 2018 novel Écoute. It still has the energy of an opera: Not all of it is sung, but it all feels like it should be sung, with background voices rhythmically chanting, seemingly always on the verge of cracking out a melody. In the opening scenes, we hear singsong merchants against the dark Mexico City skyline as we follow Rita Mora Castro (Zoe Saldaña), a hard-working attorney whose clients tend to be drug lords, murderers, wealthy abusers. Shopping at the store, she practices the speech she’ll give before the jury, arguing for the exoneration of a man clearly guilty of killing his wife. She walks out onto the busy street, as an army of marchers for justice join her in song, highlighting the film’s constant, purposeful mixing of tones. During this particular number, Audiard cuts away to a random guy getting stabbed in the street, making sure we understand that he’s unafraid of dancing on the edge of bad taste (and sometimes leaping fully into it).

One night, Rita is kidnapped and whisked off to meet cartel boss Manitas (Karla Sofía Gascón), who has an odd request for her. This powerful drug lord, who’s already been taking hormone treatments for two years, wants to have gender confirmation surgery. There’s initial skepticism towards this request — after all, a number of cartel figures and mobsters have had plastic surgery to escape the law — and Audiard goes to town with musical numbers featuring patients in wheelchairs and bandages and doctors singing and dancing about various procedures and about how changing bones and skin can’t change what’s inside. Advocating for the surgery, Rita responds with her own lyrics: “Changing the body changes the soul/Changing the soul changes society/Changing society changes everything!”

Yes, it’s that kind of movie — the kind of unabashedly earnest, declamatory work that sounds on paper like the silliest thing ever made. The kind with lyrics that rhyme various operations. (“Nanoplasty! Vaginoplasty! Laryngoplasty! Chondrolaryngoplasty!”) What’s more, Audiard incorporates these musical sequences into his own style, rather than the other way around. Although much of the film has clearly been shot on a soundstage, the director hasn’t abandoned the handheld grit that marks his films. The camera drifts around the dancers and singers, remaining close, as if their rhythmic movements in unison were some sort of coincidence and not choreographed musical numbers; people don’t burst into song in this movie so much as they stumble into it. This is Audiard being Audiard, but one also wonders if the tonal unease is meant to formally embody the identity crises of the characters.

Once Manitas transitions and becomes Emilia Pérez, she asks Rita to help her reunite with her kids and wife Jessi (Selena Gomez). The kids can sense the familiarity (“You smell like papa,” they sing), but Jessi accepts that Emilia is a long-lost aunt here to help in the wake of the absence and presumed death of the family’s powerful patriarch. Now, freed from her past as a violent cartel leader, Emilia becomes an activist for “the disappeared,” the many thousands of unaccounted-for victims of the country’s brutal drug war. After all, she not only has all her old political and financial contacts, she literally knows where the bodies are buried. Rita becomes her chief partner in this endeavor, finally coming into her own self after a career of defending monsters.

The songs were created by the French duo of Celine and Clément Ducol, and there’s a hard, charging quality to the music, which reflects the style of the film. Emilia Pérez is an honest-to-god musical, but its rhythms and melodies feel like they’ve emerged from this cinematic milieu instead of being airlifted in to enliven and sweeten a dark story. And the cast is up to the challenge of making this insanity work. Sofía Gascón, a trans Spanish actor known largely for parts in telenovelas, works wonders with the toughest of roles. Before her character’s transition, she’s pure, stony menace. Afterwards, a gentle confidence emerges; she genuinely seems liberated and happy. Saldaña, a very good actor who’s often found herself either buried under CG make-up or lost in weak parts, has a welcome ferocity as Rita, almost as if she too has been liberated. Selena Gomez sings less than you’d expect, but she brings real ambiguity to the part of Jessi, whose motivations and actions become a big part of the film’s final act. (That final act, which also features Édgar Ramírez in a pretty thankless role seen in brief snatches, does in fact spin out of control — but Gomez does her best to hold it down.)

Emilia Pérez, the movie, never really lets go of its anger. Raising money at a gala for the disappeared, Rita launches into a stomping, voguing number among the assembled glitterati, pointing out their murderous hypocrisy. Emilia Pérez, the character, never really lets go of her anger, either. Though she’s now doing good in the world and has found herself transformed into a more emotionally open person, she still bosses people around and judges Jessi, her supposedly widowed and now-single wife, for staying out late. One night, they talk about what Jessi’s husband had been like. Jessi says she was crazy about her ex, but also admits to having had affairs. When Emilia asks how Manitas might have responded to that, Jessi replies, “He would have cut us into pieces and fed us to the dogs.” It’s a reminder of Emilia’s dark past, and it hints that she might never be able to fully escape it.

Look, this movie is filled with giant culture war booby traps. Beyond the political battles so often waged over trans issues, it’s also a movie — a god damned musical — made by a bunch of foreigners about Mexico’s devastating drug wars, a film in which an entire number is built around a group of soldiers loading their rifles. It’ll be interesting to see how the world outside of the festival bubble responds to it. And whenever it finally opens, we’ll probably all be too busy trying to cancel each other over this or that, in part because, despite the fact that he makes grandiose, overstuffed films, Audiard rarely holds our hand when it comes to telling us how to feel about his characters; he has a maximalist’s eye and a minimalist’s heart, which is a fascinating tension to bring into a musical. But this is also the charm of the genre, when it works. No matter how unlikely the story or complicated the characters, no matter how bizarre the concept, if it gets your toes tapping, it’s won you over.

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Rez Gravel 2024: Beautiful Dirt, No Dogs, A Lot of History – Erik Mathy

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The inaugural Rez Gravel was held in February of 2024. Founded by tribal member Elisha Bishop, the event consisted of 68, 26, and 13-mile courses through O’Odham tribal land near Casa Grande, Arizona. The event weekend also included a pre-ride dinner, campfire, and sharing of culture and history by Akimel O’Odham leader, singer, artist, farmer, and teacher Robert “Bobby” Stone. Don’t miss Erik Mathy’s unique photos and background on this new event below…

Five years ago, while riding from San Francisco to Tucson, I was fortunate enough to ride a handful of miles on some of the most incredible dirt roads I’d ever experienced. I was south of Phoenix on my way to Sacaton to interview Paul Molina, co-founder of the skateboard company Seven Layer Army, of the Gila River Indian Community (GRIC).

Sacaton is on GRIC land, home of the O’Odham. I fell in love with not just the roads but with the people that I met during my brief visit. Since then I’ve always wanted to go back. When GRIC member Elisha Bishop announced that he was planning Rez Gravel, a 68 mile ride on those incredible roads, I jumped at the chance to participate.

There is a lot of history out there. The O’odham have lived on those lands for time immemorial. One of the few indigenous tribes to have not been relocated off of their lands, they instead have been limited to four Federally recognized reservations since 1917. One of those is the Gila River Indian Community.

During WWII the United States government housed a Japanese American internment camp near Sacaton on GRIC land. It was called the Gila River War Relocation Center. At its peak, it held 13,348 Japanese American citizens. Also, during WWII, a member of the tribe named Ira Hayes was one of six Marines who raised the flag over Iwo Jima. Of Ira’s 45-man platoon, only 5 survived Iwo Jima.

Suffering from PTSD and survivor’s guilt, the US government pulled Ira from combat duty against his wishes to sell war bonds. At the end of WWII he returned to a state in which he was unable to legally vote. Ira used his brief fame to protest racial property restrictions in Los Angeles and advocate for water rights in Washington D.C.

Still suffering from PTSD, Ira often self-medicated with alcohol. He froze to death late one January evening in 1955 while walking home after a night of drinking and playing cards. He was 32 years old.

How is that relevant to a gravel bike ride? The Rez Gravel 68-mile mid-ride stop was the annual Ira Hayes Veterans Memorial Pow Wow. In such a small community, everything connects to everything. You get the sense, looking around you out there, that those stunning lands have seen countless acts of bravery, tragedy, joy, hope, betrayal, loss, victory, and racism. A nation doesn’t occupy the same lands for well over a millennium like the O’Odham have without creating both a powerful sense of connection and a deep well of history.

While riding on the Rez Gravel 68-mile course, we crossed through cow gates, went over highways on abandoned overpasses, and rode through sand, on hardpack and old, long-forgotten blacktop in the middle of the desert. Non-tribal members aren’t welcome on these roads without being accompanied by a community member or express permission from the tribal government.

Elisha had asked all the ride participants to stay together in order to make land access management easier. This made for an easygoing ride, high in chatter, unexpected new friendships, and camaraderie. The fast riders mingled with the slower ones, taking it easy, talking as the miles rolled by.

At a time when gravel has become faster and more “pro”, that was such a novel and welcomed experience. A new community of cyclists was built along those Rez Gravel courses, which is what gravel is genuinely all about. Or at least should be.

With nearly 100 people attending, it was one of the single best bike events I’ve ever attended. If you’re looking for an incredible, grassroots gravel event to attend, Rez Gravel should be on your shortlist.

Be sure to scroll through the gallery above for Erik’s wonderful gallery documenting this inaugural event!

The post Rez Gravel 2024: Beautiful Dirt, No Dogs, A Lot of History appeared first on The Radavist.

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Come And Sit By 'The Fire Next Time' With Defector Reads A Book | Defector

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Patrick Redford: I have to begin by confessing that I had not read much of James Baldwin’s fiction and none of his non-fiction before cracking open The Fire Next Time. As expected, I found myself in awe of his clarity and vulnerability and strength as a writer and as a thinker. So, to get us started, Kelsey, why did you pick this one; everyone else, how much other Baldwin have you read?

Kelsey McKinney: Baldwin was my pick this month because, however late, I have fallen in love with his work. I read several of his major books (Go Tell It On The Mountain, If Beale Street Could Talk) in college literature classes, but a few months ago I finally read Giovanni’s Room and it fucked me up more than any novel I’ve read in a long time. Rachelle Hampton, friend of the site, reads it every single year and has recommended it to me on countless occasions and, for years, I have told her that I’ll get to it eventually. Finally, this was the year! And I fell so deeply in love with it, and with Baldwin’s voice on the page generally, that I think I too will probably read it every year from here on out. So I wanted to read another Baldwin, and we chose together to try non-fiction! 

Maitreyi Anantharaman: I read Notes of a Native Son in school, and some of his writing on art and the literary process. It can be kind of funny to read a work you have read so many responses to before you arrive at the work itself. I had that experience here and it made The Fire Next Time an even more impressive feat to me. Nothing beats the original.

PR: To that point, I started Between The World And Me a few years ago only to learn it was, while fundamentally different, downstream of this book, so I decided to shelve it until after I’d read the original.

David Roth: I’d read Go Tell It On The Mountain years ago, and liked it well enough that I wished I’d read it in a college class, instead of trying to process the density of it with my rapidly aging brain across a series of subway rides and pre-bedtime sessions. The copy of The Fire Next Time that I read first last summer, and which I went back over for this, was something I scooped up in the Take It Or Leave It room at the Surry, Me. dump. They call it a “transfer station” up there; my father-in-law, who visits it basically every other day, calls it The Surry Bookstore. It had a stamp on the inside marking it as having belonged to a local school district. I read half of it in the backseat across a longish car trip, which is as good a way to blow one’s own mind as any, I guess, and which really delivered that special sense of decompression that you get when you’ve been reading something very intense, very intensely, and then abruptly are called back into normal waking life. For me that meant like twenty minutes of locking in on some of the most astonishing language and analysis I’d ever read, a master writing very clearly and very righteously about problems that have not remotely resolved in the intervening decades, and then going into the Home Depot in Ellsworth for something my father-in-law needed, and which they did not have. 

Giri Nathan: I was assigned “Stranger in the Village” in a high school class and still remember that hair-raising feeling. We’d read a lot of essays that year but his voice obviously has a way of cutting through the din. I’ve since read a lot of his nonfiction and Giovanni’s Room is another favorite of mine. It is always kind of painful to read him, because it’s a reminder of how many other writers (including lots I like) have tried to mimic him, and how egregiously they’ve fallen short.

KM: A thing I also find stunning about Baldwin, and particularly in his non-fiction, is how unbelievably strong his voice is on the page. It is painful for me to read him not only because you can hear the echoes of his voice in so many others voices, but because that kind of assuredness feels so difficult to achieve, if not impossible. Look at this fuckin' sentence I highlighted:

“For the wages of sin were visible everywhere, in every wine-stained and urine-splashed hallway, in every clanging ambulance bell, in every scar on the faces of the pimps and their whores, in every helpless, newborn baby being brought into this danger, in every knife and pistol fight on the Avenue, and in every disastrous bulletin: a cousin, mother of six, suddenly gone 31 mad, the children parceled out here and there; an indestructible aunt rewarded for years of hard labor by a slow, agonizing death in a terrible small room; someone's bright son blown into eternity by his own hand; another turned robber and carried off to jail.” 

Like not to be dramatic but, I would give up decades of my life to write this way. To write like that, maybe, is a gift like the genetic ability to high-jump or something. It doesn’t feel trainable. But perhaps it is also practice. He wrote so much

DR: I believe that it’s a gift, although that's surely at least in part because as a writer you just kind of feel like a different grade of being reading it. I also have a jumpshot, but am fundamentally doing a different thing than Steph Curry when I put one up. But also just as a reader there is something to the way that the images and sentences work, in the bit Kelsey highlighted and throughout, that looks simple and just absolutely is not. You don't have to be a writer to see that, obviously. The beats make sense, the pace of it—you can read it out loud and hear this part very clearly—the way the images snap right into place with each other. And when that’s not done as well, it just doesn’t fit right. It either comes off as simplistic—too serious, too much—or as kind of flailing free jazz. (Do not ask me how I know what it's like when it doesn't work.) I think even if you haven’t read Baldwin much, as I hadn’t really going into The Fire Next Time, there will still be this feeling of recognition that in some sense you’d been reading a degraded imitation of his language for many years. And then you get the actual thing, what everyone was going for.

MA: Baldwin counted Henry James among his influences, and the sentences can be kind of amazing in the Jamesian way. Dense, with all these clauses, but still achieving this stunning clarity somehow.

GN: There’s a little literary autobiography smuggled in here when Baldwin talks about writing a sermon every week as a teenager. While he has very vexed feelings about that whole pursuit in the end, there’s something clarifying about writing something meant to be read aloud. In the few instances (weddings, etc.) I’ve had to do that in my life, I’ve found that the drafts came out syntactically cleaner and more rhythmically straightforward, because you have to weigh how each clause will sit with a first-time listener, in real time. It’s kind of the perfect counterbalance to an obsession with byzantine Jamesian sentences. What an incredible synthesis he’s achieved.

PR: It was very funny that Baldwin was like I was writing these bangers in my sleep btw about his sermon era. This is maybe too broad of a question but what did you guys make of his relationship to religion generally? He clearly came into the Christian church for specific reasons, the shortcomings of which he explained in thorough detail, and I found myself struck by his skepticism and wariness of religious networks while maintaining a reverence for the stuff he picked up there. One of the lodestars of the whole work is the freedom and possibility that comes with true acceptance of mortality, in his words, “It seems to me that one ought to rejoice in the fact of death—ought to decide, indeed, to earn one’s death by confronting with passion the conundrum of life.” That idea seems to me an extension of some of the basic tenets of Christian theology, though elevated to a very beautiful, liberating place.

KM: Unfortunately, for me I felt extremely aligned with Baldwin on all of this. I love reading all of his writings about religion because I do feel like he, for a period of time, did really believe the teachings of the Christian faith, and so to lose it and become skeptical of it was a tumultuous journey that has always really resonated with me as someone who… uh… also went through that journey. The problem with believing something so much and then not believing it at all, which I think he does such a good job of in this, is that you can never fully hate it because there is some beauty there that is attached to you. “The church was very exciting. It took a long time for me to disengage myself from this excitement, and on the blindest, most visceral level, I never really have, and never will,” he writes in The Fire Next Time. And unfortunately, I have found this to be true. 

DR: That was some of the stuff resonated the most for me in Go Tell It On The Mountain, too, the way in which the church and the belief (and other stuff) that fills it was for him a way of growing up and becoming whoever you were going to become, but also a way of navigating that period where you are being presented with all these notional ways and people to be and trying to pick the one that feels most true. The version of Baldwin as public intellectual, for lack of a less fussy term, is the one I knew best, from various essays and imitations of those essays and from the excellent Raoul Peck documentary about him. And if you can see the stylistic and ethical imprint of the church experience on him in work like The Fire Next Time you can also see the places where he left it behind; it shaped him, and it gave him a framework, but it wasn’t doing the job fully enough. And this sort of work is where you can see him filling in the rest himself, and trying to make what he’d been taught to believe align with what he sees every day, or at least putting them in conversation. 

KM: What did everyone think of the structure of the book and the second piece in particular? 

MA: The book is two letters—the first a shorter one with a specific recipient on a specific occasion, the second a letter to the reader “from a region in my mind.” The throughline, I think, is this generational one; he evokes the memory of his father (his nephew’s grandfather) in the letter to his nephew, and carries that memory to the next essay. When Baldwin speaks with Elijah Muhammad in that middle section of the second letter, he “felt that I was back in my father’s house,” feeling the stifling authority of religion again. 

GN: The letter has three big sections. The first section poses a problem; the second section examines one potential solution; the third section is an emphatic rejection of that solution while offering a more abstract counterproposal. Baldwin introduces the reader to the basic predicament that black people face in America, then explores (quite empathetically) why someone like Elijah Muhammad might come to believe what he believes, and finally explains the flaws he sees in Muhammad’s approach. What’s really miraculous, to me, is how slippery the structure is on a paragraph-by-paragraph basis. Baldwin changes registers so frictionlessly: One sentence he’s offering a tiny anecdote from personal history, the next he’s tidily summing up a few centuries of geopolitical history, and then we’re in a spell of purely figurative language for a few beats, and now we’re back in a present-day scene. 

PR: That flow is what makes this such a smooth read, which one might not expect from a work about such lofty fare. The way he can build to a stunning conclusion, or use a few sentences about his father to arrive at some abstract truth, and do it over and over totally arrested my attention. It’s not light to read exactly, but there’s a graceful sense of ventilation to it. That is, until the very end when he builds this whirling crescendo and slams you over the head with that kicker and makes clear that the stakes are no less than the survival of humanity. He obviously earns that density, and the contrast and off-beat structure I think make it hit that much harder.

MA: Yes, for as earnest or, to use your word, “lofty,” as the ending is—“we may be able, handful that we are, to end the racial nightmare, and achieve our country, and change the history of the world”—it’s still so satisfying and earned. 

KM: I completely agree. I think without that good of a kicker, a lot of the beauty of this piece would kind of fade out. But because it’s so strong and such a fucking banger, there’s this bookending that keeps all the feelings right there within the text! Even something as simple as him writing, “I imagine one of the reasons people cling to their hates so stubbornly is because they sense, once hate is gone, they will be forced to deal with pain,” carries so much weight and passion. I find it interesting that in this conversation, more than in many of the other DRABs, we feel more tightly engaged with both the actual words on the page and the ideas behind them. I’m not sure if that’s just a product of engaging with non-fiction, or if it is a product of how close Baldwin holds the reader. 

DR: The grace of the language was what hit me hardest when I read it that first time in the backseat of a Subaru traveling at precisely the posted speed limit and also upon revisiting it, but I think that’s mostly a matter of me and my preferences. But the use to which he puts all that (legit unparalleled, I can't underline this enough) craft is thrilling, not just in terms of the bigger argument—which, inevitably, is tragic in various ways—but in the cleanness with which he uses it to dismiss the stubborn and load-bearing illusions he's described. The grace with which he moves past all these socially produced and reproduced abstractions—all those hierarchies of power and shame and fantasy, built on nothing but habit and ignorance and denial—is startling, not just in the sense that so many aspects of the national conversation are still so caught up in them, but in the ease with which they’re dispatched. I feel like this is kind of every writer's fantasy, to some extent—that you could describe something so well and correctly that it would be undeniable.

There’s a lot of that in here, and there's a challenge shot through all of it. “We are controlled here by our confusion, far more than we know,” he writes at one point. “Privately, we cannot stand our lives and dare not examine them; domestically, we take no responsibility for (and no pride in) what goes on in our country; and, internationally, for many millions of people, we are an unmitigated disaster.” This is a lot, if also difficult to argue with on the merits. And that challenge runs throughout the bigger argument, which resolves to the obligation to see oneself and the country and the conflicts that define it clearly. It seems like a reasonable place to start, but there’s obviously nothing easy about it.

MA: It’s an extension of that same idea that begins in “Letter to My Nephew”: “I keep seeing your face, which is also the face of your father and my brother… both you and your father resemble [your grandfather] very much physically.” There’s this sense of the weight of history, that it has to be understood, as a matter of survival. 

“To accept one’s past—one’s history—is not the same thing as drowning in it; it is learning how to use it. An invented past can never be used; it cracks and crumbles under the pressures of life like clay in a season of drought.”  

PR: It was extremely stirring to read this book in this current moment, not only because the intensity of the suffering in Gaza and the acuity with which we are forced to experience it are so painful, but also because of the sense that those opposed to the slaughter are powerless against it. This combination of awareness and helplessness is not particular to this case, either. It's broadly felt and largely unresolvable. I found in Baldwin's invocation of the impossible a stirring challenge, one that would perhaps feel unearned in lesser hands. Here's how he put it:

“I know what I'm asking is impossible. But in our time, as in every time, the impossible is the least that one can demand—and one is, after all, emboldened by the spectacle of human history in general, and the American Negro history in particular, for it testifies to nothing less than the perpetual achievement of the impossible.”

MA: I had the same thought, Patrick, especially reading his words on children, for whom he clearly felt so much affection. They shouldn’t be responsible for “the bill… coming in that I fear America is not prepared to pay. 

DR: It’s tough to know what or how to write about that reality, or the way it feels. Obviously Baldwin’s argument in this is specific to the way that American racism is experienced and structured, but the feeling of living downhill and at the mercy of this vastly stupid, vastly cruel, completely deluded power is in a sense kind of politically neutral, and an experience available to any (every?) American with the capacity to see and acknowledge their relationship to that broader structure. Finding an answer to that problem, or even to that feeling, at the end of any book feels fanciful, but I wouldn’t say that this one left me feeling despondent so much as it did kind of lit up and furious. Both pretty valid responses in their way, but I felt that there was power in just seeing this clearly and calling it what it is.

KM: I was also bound up in the current reality while reading this. Baldwin is obviously so specific about American racism and his experiences with it, but in that specificity (which I know this is a writing advice cliché, but still) it did feel really universal and broad enough to include the hell we are currently watching unfold. I found his ability to write so cleanly and succinctly about the reality and terror and inevitability of death so refreshing when so much of what we are reading right now is all muddied up by outside forces trying to stake a claim. I loved this damning quote: “The subtle and deadly change of heart that might occur in you would be involved with the realization that a civilization is not destroyed by wicked people; it is not necessary that people be wicked but only that they be spineless.” 

DR: And deluded, too, he keeps coming back to that—the things people can’t or won’t admit, or acknowledge, the specious beliefs that get hung up in front of actual values because they are easier to look at and ask less of us in that way. I guess that’s also spinelessness, choosing to believe something you suspect or outright know isn’t true. And the tension between seeing things clearly and living with that is very deeply felt and empathetically understood here, I think.

Because to know all that, and to see it as it is, doesn’t excuse you from having to live in the world that all that wickedness and spinelessness has made. It doesn't help you navigate it, either. This is what made the device of the letter to his nephew—the extent to which this is addressed to a loved one who is just starting out in his life—and what Maitreyi noted above about his tenderness towards the generation that was inheriting all this, feel so devastating. All this truth doesn't really afford any kind of protection for being true, but it still beats a lie.

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Eric “ConcernedApe” Barone Can’t Let Go Of Stardew Valley

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"Once I reopen the book on Stardew, I always have a hard time closing it again"

The post Eric “ConcernedApe” Barone Can’t Let Go Of Stardew Valley appeared first on Aftermath.



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