The Meat of the Matter

Lately, I’ve noticed some tabloid posts that have attempted to champion meat-eating diets by contrasting shrewdly edited photographs of meat-eating and vegetarian celebrities.  The implications are irrational; but that doesn’t matter to the editors or their readers.  Readers rather infer a fib than reason a riddle.  Or rather, nonsense makes hotdogs easy to digest.  But I digress.
These posts have focused especially on photos of two particular middle-aged women, nutritionist Gillian McKeith and TV cook Nigellea Lawson.  I don’t get quite the same vibe from this match-up that the tabloids intend.  I already know that McKeith’s views don’t really represent those of most other nutritionists—even of many vegetarians and vegans.  Isn’t this just a case of placing the worst sample of one particular, peculiar life-style next to the best sample of a life-style that is more conventional?  McKeith might be in even worse shape if she followed a different diet.  Who knows?  Though she would certainly look better in front of good lighting and a friendlier photographer.
Nigellea, on the other hand, doesn’t look good just because she eats meat, butter, and desserts.  She looks good because she has a savvy fashion consultant, a fitness coach, a shrewd publicist, great genes (esthetically speaking), financial security, and a knack for showing up in front of the right cameras at the right times.  She can include meat, butter, and dessert with her vegetables because she exercises and has a healthy sense of moderation.  She also is intelligent, capable, and driven and has a bright and confident personality; but that doesn’t matter to most men (nor many women).
McKeith and Nigellea are both statistical outliers.  If they traded lives, they might change looks—but they wouldn’t trade looks.  No woman will ever look like Nigellea just by including meat, butter, and desserts in her diet.  And who’s to say Nigellea would look any worse if she followed a sensible vegetarian diet.  Hell, she might even look better!  Looking better is what this is all about, isn’t it?
Or is it?  It’s a shame we work so hard to parse the regimens and ingredients which should comprise ideal beauty in women, only to leave a default list which defines what seems to make other women ugly.  We work badly at this.  And it’s more than a shame.  I don’t mean to seem patronizing—as a man, I know that it isn’t just women who have to deal with this.  I also know that most normal women and men wouldn’t mind at all if others thought of them as beautiful or handsome.  I wouldn’t mind.  But women and men each have to deal with this differently, and with different consequences for not matching certain ideals.  Worse is that we all like to think we’ve seen the light (we really have!), and we promise to change (we really will!), but we do little (really, very little).
I’m not surprised.  I’ve seen the light—burned onto my retinas by my laser-wielding mother.  She meant the best for me.  But did you notice I’ve referred to Ms. McKeith by her last name, and Ms. Lawson by her first?  That mistake was a genuinely accidental deference to Nigellea’s physical beauty.  Obviously, something inside me desired to be on a first-name basis with her.  I make apologies and promises, yet I commit the same old sins every day.  Those tabloids know their audience.  If this is our only nature, we’re doomed.

Dec 17, 2011

 

Antecedents

Analog

To all amateur epistemologists and metaphysicians: what is up with my posting of that word?

In this so-called digital age, this golden age of content, has anything changed?  Do we now need to walk into our gardens once a month and kick a big black rock with our bare feet just to prove that we are still here, or that the rock is still there, or that the argument is still worth risking a broken toe, or at the very least, to cause our busy neighbors to consider: that monkeys have hands should give us pause?  (Not that anyone’s answer but my own may matter.  (Not that anyone’s answer but your own may matter.  (Not that anyone’s answer may matter.  (Matter?))))

Matter!  What precedes that?  And from that’s antecedent, what leads us to proceed on the only imaginable course from past to present, to analogs and metaphors, concretions and abstractions, physics and metaphysics, poetry and art, good and evil, living and dying?  What Tower of Babel have we built, or thought to have built, that has fallen for want of more scaffolding than twenty-three pairs of chromosomes could erect?

Ontogeny recapitulates ontology.  That is the monocle we wear as we collect and connect pretty shells into necklaces which we then declare were designed by antecedents to metaphors of analogs, which we are several chromosomes shy of what is needed to unstring, which were perhaps indeed already strung, which may never be unstrung, which defy us, and which none the less elevate us and define our existence.

The antecedent of ‘it is…

Oct. 19, 2011

Fracting God From The Rubble

Yesterday was September 11, 2011: the tenth anniversary of the infamous attacks on the Twin Towers of the World Trade Center in New York City.  My daughter and I plopped on the couch to watch ten-year-old news coverage of ‘911’.  This was one of those finest hours when the news media documented its own integrity and delivered a classic apologia for their in-depth coverage.  That’s fine, except that this finest hour came without a mea culpa for all their bone-headed mistakes and groundless dissemination of fear.  My father would have had a lot to write about this phenomenon of media attempting to pin hindsight to their desperate and lurching foresight.  Oddly, I didn’t see much hindsight framing the desperate fear and hatred that we Americans always want to believe is beneath us, but which we prove again and again is stuck to our shoes like gum.

I am Christian.  If you poll other Christians you’ll find that half believe humans are inherently evil; half believe they mostly serve themselves; and half believe they naturally serve each other.  We Christians may be no better at estimating human proclivities than we are at estimating the sums of simple fractions.  But that’s a moot point when you recall the evil all we Christians have perpetrated on each other in the name of a God we have in common.

Imagine recess in sixth grade on the playground of Saint Almost Elementary School for Boys.  Imagine also the traditional choosing of sides for dodge ball.  Two of the boys, twin brothers named Bub and Bob, are especially smart, fast, big, friendly, and strong.  Of course Bub and Bob are always the first picks for each team.  If you have Bub or Bob on your side, you cannot lose.  Even if the two popular brothers simply watch the game while leaning against the schoolyard fence, the winning team will glorify one of them for their victory.  Neither Bub nor Bob cares much for bragging rights—nor for condemnations for loosing—and neither team would realize if Bub or Bob switched places.  If there were enough boys on the field to form three teams, either Bub or Bob would certainly be the exclusive captain of each.  This is why the boys at Saint Almost Elementary School almost universally choose philosophy as their first major subject in college.  Years ago, one boy did go on to become a civil engineer; but his career ended abruptly after he designed a bridge with three large arches, but specified only enough concrete for two.  Neither Bub nor Bob were nearby to take the blame.

To the real world: I’m not certain what point to make of the evil that all we Christians have swung like righteous swords through the necks of all those who seemed to be catalyzed by lesser gods, and who would otherwise have righteously swung their swords through our own necks.  Hindsight rarely improves foresight, publicly.  Accurate and meaningful foresight—wisdom—is often not what we want.  There is no good reason for news media to tell us what we don’t care to hear, and what advertisers don’t care to subsidize.  Democracy might be at the root of our principles, but capitalism is at the root of our habits.

My father wrote a short poem that sums up wisdom’s precarious place in all our institutions.  This might be one reason he drank cheap scotch.

Epigram For Bedlam

All men are foolish
As all are brothers;
The wise ones know it
And tell the others:
Who take the wise ones
Righteously
And hang them up
For heresy.

                 -John P Sisk

 

Sept. 12, 2011

Chime Runner

Tonight I watched Blade Runner, the sci-fi classic and E-Ticket ride through metaphysics & epistemology. This was the ‘Final Cut’ version I hadn’t before seen. I couldn’t figure out what was different about the sound track until I realized I was also hearing the wind chime on my front porch. The chime had been quiet until recently, when I rehabilitated it by adding a shiny hard-disk platter as a wind-catcher.

The irony was hard to ignore: a metal disk comprising thousands of visions, thoughts, and memories–unverifiable except for the seemingly disorganized notes it beat through the screen door.

There might be a strange Cartesian circle somewhere here to consider. Just as likely, there is a good ghost story, which would be easier to write. Maybe Stephen King is just a frustrated existentialist.

 

Sept. 4, 2011

 

Smelling Out The Truth of My Genetics

According to Gregor Mendel, the geneticist, we each ought to have received the particulars and peculiarities of our individual noses from persons directly related to us in some previous generation.  I have a ‘Sisk’ nose.  But whose Sisk nose is it?  I finally figured out that I have Uncle Bill’s nose.

My family will point out that Uncle Bill was a missionary priest whose nose genes were likely not directly related to mine.  I think, though, that I’ll keep his nose for the time being, since he is no longer using it and because it functions pretty well.  But what genetic rules explain how it ended up on my face?

I suppose most priests ponder at some point the irrelevance of Mendel’s peas to their genetic situation.  After all, they have sacrificed their genetic potential for a higher, eternal cause.  Did my uncle ever wonder, as he tied the white cord around his brown Franciscan robe, “Who will get my nose?”  I guess it isn’t too much to ask.  And I suppose most priests understand–and even pray–that such rhetorical questions are never purely rhetorical, when asked by someone who should be in close communion with God.

I am less in communion with God than the average priest, but my question about my nose is no more rhetorical.  And I think I’ve discovered a nice Catholic answer that even Sarah Palin could like.  With apologies to Mendel and Nietzsche, I theorize that God, in a gesture of thanks to priests and nuns for their vows of chastity, has reserved a means of trading peas among our pods.  This may sound simplistic.  But we’re talking about God; it doesn’t need to be complicated.

So, I have Uncle Bill’s pea–and it smells.

I mean, I smell with Uncle Bill’s nose.

God knows what I mean.

June 28, 2011

Roads Without Signs

One of my favorite subjects to wonder about is the nature of human perception.  I wonder especially about the nature of our commitment of leisure towards exploring and describing perceptions that are fundamentally un-perceivable, such as God and infinity. These endeavors and perceptions are largely the basis of culture.  When we attempt to rationalize these perceptions, we face the same predicament a bird would if it tried to explain air to a fish.  A phenomenologist might write five books as a frontal assault on the subject (and be granted tenure).  A Buddhist monk would just sit very still under a tree and wait for enlightenment to arrive on a breeze.  A poet or artist might accept the task is impossible, and instead tease out meaningful and unexpectedly related perceptions that somehow work their way from the edge of the mind’s retina to its central nerve of comprehension.

Holy Order

Anthropologist: a man
smelling another man’s hands.
Poet: a man
smelling his own hands.
Philosopher: a man
smelling with his hands.
God: among us
smelling our hands.

G W Sisk
Sept. 2010

Photography Redeveloped

By Russell Lee.  Reproduction from color slide. LC-USF351-317. LC-DIG-fsac-1a34096. FSA/OWI Collection. Prints and Photographs Division, Library of Congress

Russel Lee: Faro and Doris Caudhill, Homesteaders

My friend, Ed Farnham, sent me a link to an incredible collection of seventy color photographic images taken by american photographers working for the Farm Security Administration and Office of War Information.  The dates of these images range from the late Depression to the middle of World War II.  Thanks, Ed!  I recall seeing these images once before.  But they were mixed with other black and white images of that era.  It wasn’t until I reviewed this specific Kodachrome collection that I began to appreciate the significance of their effect on our generation.

These images help me to understand how the mechanisms that drive our perception of history, along with all its pre-conditioned conceptual and emotional responses, relate closely to how deep beneath our culture’s skin these documents appear to rest.  For example, in western culture we tend to relate qualities of color (even qualities of black and white) in visual media to points on a historical time-line.  We proceed to intuitively calculate the relevance, or lack of relevance, of a medium’s content to the context of our present lives.  As the color in an old photograph shifts and fades, much of its original context, subtext and intent begins a transmogrifying process of bleaching and redevelopment.  The pigment of its original DNA is gradually drawn away, and is often replaced, incrementally, by a sheen of culturally instituted meaning that allows us to proceed with our lives according to our immediate needs.  A faded, seventy-year-old, black and white photograph of a simply dressed homesteading couple is touching, but mostly serves us now by giving us the satisfaction that as time proceeds, our condition succeeds—the opposite of what cultural primitivism would assert as evidence of the inevitable decay of our society.

Ignoring cultural primitivism, most of us make use of a calendar to measure a culture’s forward progress.  So it is shocking to us when that same aged image is presented to us with evidence in full color that blood may still be coursing through the capillaries of this healthy couple’s tanned skin, and that the violent purple storm in the background seems to be passing harmlessly over their crops.  This isn’t just an interesting effect; it’s a potentially destructive effect!  This unexpected shift of the past toward the present could be quite threatening to both ends.  Those harmless clouds are suddenly the same ones that we hope won’t wash away Southern Pakistan this Fall.  At the same time, that quiet bag lady sitting on the curb outside our corner laundromat smoking a broken cigarette may have a story to tell us today that might not be properly interpreted from an archived digital image file viewed seventy years from now.

The candle burns at both ends.  When Rembrandt’s famous painting, ‘Night Watch’ was cleaned properly in 1940, it became the ‘Day Watch’.  And the fiction that time had infused into its darkened varnish dissolved without leaving a salable story in its place.  The painting was clean; but the Old Master’s status was smudged.  And consider how less menial Michelangelo’s personal sins became each time a new panel of the Sistine Chapel was restored during the last twenty-five years.  The newly revealed bright tones and intense colors threatened to insinuate the Renaissance’s timeline on top of our own.  Without cues from smoky hues, this masterpiece needs to work a little harder to compete for attention against fresher, cutting-edge continuous narratives.

The history of photography is relatively compressed.  But we quickly discern changes in its technologies, which we use as guides toward distilling and editing the contents and effects of the medium as it ages.  In the case of war images, Mathew Brady could accomplish more with a found body, in a few seconds, than his contemporary, Vasily Vereshchagin, could convey in his painting of a pile of skulls, produced over several weeks.  Vereshchagin’s work is masterful and important.  But Brady’s photo wins the day with an immediate sense of unaltered verisimilitude that makes no bones about its editorial intent.

Vasily Vereshchagin, Apotheosis of War, 1871 (right)

Mathew Brady: Death of A Sharpshooter / Vasily Vereshchagin: Apotheosis of War

Some of the original impact of Brady’s Civil War photographs has survived.  But our perceptions of imperfections in his era’s lenses and techniques have inured us to their full impact.  We’ve certainty seen work of better technical quality issued during each war that followed.  It seems that each new war’s delivery of images containing ever-higher levels of visceral verisimilitude has a degenerative effect on the power of images from previous conflicts.  At the height of World War II, Life Magazine needed to remove details of maggots on a photograph of a dead US soldier’s body to make it suitable for public consumption.  Years later, when the magazine chose to republish the image, it realized that the maggots needed to properly repopulate the dead body before the photo could carry anywhere near its original impact.  This was the Viet Nam war era, when color photography was making its first impact on printed publications.  Black and white maggots from Iwo Jima had lost their impactful place in history.

Our diet of photography has been prepared, for the most part, by printed media, cinematography and our family camera.  Though color film and processes have been available since the early nineteen hundreds, it was expensive and fussy for amateur photographers, and expensive and impractical to reproduce in printed media and movies.  Television took even longer to accommodate color in their productions.  Most of us who are middle-aged rely only on our memories of color while we pore through photo albums of our childhood.  I know from a black and white photo from my youth that it was my father’s green 1952 Chevy sedan that I was leaning against when I was five years old.  And it looks like I posed for that Brownie snap even longer ago than it feels.

So, the government accountants must have howled until sunup when they received the first bills for purchasing and processing all those rolls and plates of very expensive Kodachrome film.  In the middle of a national financial crisis, it was a mistake as obvious as thousand-dollar toilet seats and crates of gilded goblets.  Without any other comparable, contemporary media context, the color must have seemed garish and absurd—even to some of the photographers who were assigned to use it.  Only a handful of photographers and assignment editors, along with perhaps even fewer astute and dedicated editors and bureaucrats, could envision more than a slim relevance of these color images to their place in history.

Eighty years later, we’re dealing with the same shock.  How can these color images represent a time and status quo that we believe we have since evolved from?  How are our storms less ravaging?  How are our poor less needy?  How are our war-dead less disfigured and bloody?  What is the real shape of industry’s progress?  Old barns still are red.  A girl in a pinafore dress looks the same riding on a buckboard as she does sitting in the back seat of a Mazda.  Some folk still work hard all day; some still don’t work at all.

Unintentionally, perhaps, the mundane is suddenly elevated as art.  Most importantly, the present suddenly owes a larger debt to the past.

Oct. 20, 2010

Perceptions

by Gavin W Sisk

As a species, we make peculiar mistakes in how we perceive the world and ourselves.  In many ways, these mistakes are hard-wired.  It would be cheap to pronounce them only as evolutionary flaws in need of excision.  These cognitive quirks and limitations are what define us as humans.  As Leonard Cohen said, “There is a crack in everything, that’s how the light gets in”.