When I think about Hallowed Halls … the Temples of Angkor Wat are a prime example. Even photos of these buildings are so breathtaking that they feel more George Lucas than reality. The trees are also remarkable. I will go here some day. I have never reblogged something before, but these photos are amazing and definitely deserve a wider audience. Enjoy!

leephelps's avatarLee Phelps Photography

Two days straight.  It’s 3:50am.  A strange noise steals our attention to sleep.  The first day it was the alarm waking us to make sure we made the bus to Incheon Airport.  Any other mornings only the apocalypse would be worthy of such an early rise.  But we had to make it to Cambodia.  Twenty-four hours later, the alarm made sure we made it to Angkor Wat.  It was imperative that we marked watching the sun rise over this iconic temple off our bucket list.

When we arrived in Siem Reap last night around six pm,  the guesthouse we were staying at arranged our pick-up from the airport with Mr. Tong.  After spending a day on planes and in airports, it was refreshing to sit in the back of the tuk tuk while the cool evening air welcomed us to a jungle climate.  There’s nothing quite like changing seasons in twelve hours.  We left…

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Thoughts from “The Creative Call”

Some artistic people in my life are reading a book right now called The Creative Call. It’s great. There’s a lot of wisdom for people who feel like they never “found their artistic voice” or perhaps never identified as “creative.” If you lack a medium through which you can express the inexpressible, this book is for you. *Just as a side note, this book is a Christian perspective of creativity in life, but there are plenty of secular examples to choose from such as The War of Art and The Creative Habit that beckon readers to reengage their creative side without also talking faith and the Christian life.

The following paragraphs are some responses to a section of a chapter of The Creative Call … it’s nothing special, but I thought it might be an interesting way for others to get a glimpse into my personal relationship with art through the years. Also, I hope anyone that stumbles on this post might think about their own artistic story and find some of their own answers to these questions.

Was there an earlier time in life that you produced art?

I used to make more “creative things” (e.g. bean bags, necklaces, cities in the sand, scarves, castles, drawings) when I was younger. I wasn’t really that cool, but at the time it didn’t matter. Besides, I had the privilege of growing up in a group that didn’t really want to be cool relative to other communities … it was a nice social cocoon. Then I moved into junior high and high school and literally left it behind. No more art classes, no more random projects (that I recall) and seldom did I read for fun as I had in my childhood. I sort of lost that self-confidence that one needs to tinker alone for hours on end with no advice or affirmation.

I was gradually pulled outward as I matured into a more social, active life. As I moved through my room during this post-art era, I often viewed my old paintings and drawings as ruins in Middle Earth … relics of a lost civilization. While I moved on from these visual arts, I realize that I began to move into the “written arts.” This shift has continued from that time except for a few noteworthy ventures into painted worlds at “art parties” my senior year of high school and during a class on “Observational Painting” my junior year of college. Otherwise, I suppose, writing has become my voice. Here’s a relic from early high school: an example of this shift as I struggled through my early adolescence:

“Enter la chimera cha; take my sorrows, learn to draw. 
A sword to take the life of one seeking solace from the sun.
From afar it seems so sweet, upon arrival Charon greets. Means to end 
surreal strife, death alone—that radiant life.”
 

“I would practice art if only …”

I would practice my art more often if I weren’t always around people: drawn to connect and afraid to retreat. I recently read a quote from Stephen King’s On Writing: A Memoir of the Craft” in which he writes,

“It starts with this: put your desk in the corner, and every time you sit down there to write, remind yourself why it isn’t in the middle of the room. Life isn’t a support system for art. It’s the other way around.”
 

When I read this quote I realized that in the past decade of my life I’ve been stretched far too thin and removed my support system of art and creativity. I definitely need to stay connected to my community, but as I become more healthy I think I’ll learn to withdraw more often. I often find myself blogging late at night (currently 1 a.m.) because I’ve already committed the rest of my day.

“I’ll start making time for art when …”

I’ll start making time for art when I’m not doing this yearlong internship, when I have more direction for my first book, when I know that I will be able to support myself monetarily (any wealthy patrons out there?), or when I start a graduate program that requires me to daily engage my creative mind.

“I’d be doing my art right now if it weren’t for …”

I don’t really know what my art is. If it’s writing, then I think I am doing my art right now, but sometimes writing feels more like a conviction. I realized the other day that I feel compelled to write … it’s much less a hobby than it is a part of who I am. I also wonder if creativity can get lost in obnoxious intellectual thoughts.

As I continue to write, I want to push myself to more actively integrate my design and personal narrative to perhaps make the process more “creative.” Perhaps the end product would be “my art.”

“I’d always hoped that I’d …”

To be honest, I had always hoped that I would go completely off the deep end, produce something incredible, then die an early death. This thought first entered my mind as I read Housman’s “To An Athlete Dying Young” and lingered in the recesses for years to come. I wasn’t really morbid about the thought of dying young, but I distinctly remember thinking that my talent would be more influential as tragic unrealized potential. I’d always hoped that I would be tragic, but at the same time I almost always followed the rules.

“I wish I had the courage to …”

I wish I had the courage to tell my own story in a compelling and innovative way. And to let go of the hometown ties that hold me back and keep me from being exposed as a human with flaws and fears. I also wish I had the courage to get past my fear of public humiliation (and latent political ambition) to just be myself. I’m thankful that I have let go of most of the hang-ups from my earlier years, but there will always be something new.

“If I could go back in time I would …”

… produce more at an early age, stop feeling alone on the margins and embrace my strengths as gifts to be used. Also, I would learn how to play the piano and cook great food. I might even learn to dance.

My hope deferred is the thought of me as a classy, unique, professional person, confident, yet realistic and sincere. Right now, I’m afraid I hide behind my words too much. While I’m glad to have further honed this skill, I hope to eventually use writing in a less esoteric way that people can still appreciate and enjoy.

Favorite words (and phrases):

Portmanteau, sin qua non, mutatis mutandis, latent, urbane, nascent, apex, zenith, delight, hallowed, space, amaze, past, significance, embrace, huzzah, fearsome, boulevard, difference, terrifying, nostalgia, anticipate, potential, place, remain, resent, longing, resist, gruesome, lament, sunrise, society, dissonance.

Special thanks to @brainpicker‘s New Year’s Resolution Reading List: 9 Books on Reading and Writing for a great survey.

Tree in Stone

About two weeks ago I was driving out of Hollywood Cemetery with my housemates and I saw this tree that had grown in the cobblestones beside the road.

A tree in stone.

I don’t want to get too heady, but I think it’s really interesting to think about the life of the tree and the death of the area. Grown from the stones, the tree ascends into the sky and leads the eyes away from the ground and upward to the beauty of nature. I don’t think the picture is really anything special, but it’s definitely my favorite from the trip.

C is for Cemetery

Cemeteries are memory personified.

They are the tangible outcome of the human desire to be remembered. The desire to last beyond our death. They are the pyramids of the masses; each grave a person’s last chance to make their case for God and men. Cemeteries are also a halmark of civilized society … not everyone receives the dignity of a headstone. And because not all headstones are created equal, they’re also a tangible and public investment in the future of the family name.

In his book, The Language of Towns and Cities, Dhiru Thadani writes an entry for cemeteries that includes two photos of Hollywood Cemetery in Richmond. “Authentic towns and cities have cemeteries,” he writes, “and space should be planned to accommodate this essential component when designing new towns.” When I read this, I appreciated Thadani’s attention to the value of cemeteries in modern life. I also considered it a bit of a coup for Richmond considering the other noteworthy cemeteries in America. Then again, it’s completely justified.

There is something so basic and yet remarkable about the time and care that was taken in the planning and development of Hollywood Cemetery. It’s no wonder Richmond’s aristocracy used to picnic on the hills of Hollywood overlooking the James River. They escaped the smoke of the city, tidied up their family plot, and caught a cool breeze on warm summer days. Since the cemetery was first planned, it has been maintained, improved, and today remains a destination in this old American city. A brick walkway was added to create “President’s Circle” where two former US presidents are buried. The cemetery stands, in part, as a testament to the longevity of power and tradition in American society.

Another remarkable cemetery in Richmond, one that is not highlighted in Thadani’s epic, is Evergreen Cemetery. I visited Evergreen four days before I visited Hollywood and, as anyone would tell you, the difference is stark. Where one has improved, the other has declined. Where one is prominently placed on the hills overlooking the James, the other is beside a highway in Church Hill. Where one is a testament to power, the Other is a testament to the longevity of systemic stigmatization and shame.

At one time, Evergreen Cemetery must have been a place of prominence in the black community. At least a generation of leaders, their family and friends were buried in this place. The most noteworthy resident is of course the famed Maggie L. Walker: the first American woman to “charter a bank in the United States.” Her grave, like many others, is now shaded in the canopy of a forest that has grown where there was once a field. Mausoleums have been raided, pathways are hidden by brush, and the lives of black Richmond are gradually being lost to time.

With cemeteries, it’s always difficult to understand who is responsible for upkeep. The children of the deceased, the businessmen who sold the plots, or the society at large. The more fascinating question to me, of course, is not who, but why? At its most fundamental level, the maintenance of graves is actually a maintenance of one’s personal identity and heritage. In the case of Hollywood, this is both American and Confederate heritage. In both cases, the members of these groups seem totally unashamed of their pride. They live boldly in their past and work tirelessly to maintain the vestiges which prove it’s legitimacy.

In contrast, the people who would have maintained a place such as Evergreen were a vastly more manipulated and displaced group in the twentieth century. The successful class of black Richmonders, once confined to the city, were proud to erect monuments and sustain traditions that defied the white power structure’s condescending narrative of black inferiority. Once segregation was overthrown, however, many left the city behind and perhaps coincidently left behind their heritage as well. Of course, this is true of nearly every American who left the city in the twentieth century. And yet, one cemetery shines and the other is being slowly eroded by time.

“Segregated at Death” was a title that I considered for this post, but I decided that  it wasn’t the message with which I wanted to lead. I decided that it would be more worthwhile to simply present these two cemeteries and hopefully develop more of a holistic understanding of both (and cemeteries in general) in the context of the other. Thadani’s omission of Evergreen is unfortunate, but not unexpected: his work is often more concerned with aesthetic than politics. For me, I believe that if if we’re going to talk about cemeteries, we ought to at least consider both sides of the American color line to get the full story.

If anyone else wants to start tearing down trees at Evergreen let me know! I still think it can be saved and I would love to be a part of clearing the brush from old Richmond graves. The task is daunting (if you’ve been there, you know), but I think would be worth it.

Perhaps the more we work the more we will know why.

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This post is a part of a series I’m putting together on my RVA page.

The Body of the Enemy

Tomorrow is the day we have set aside to commemorate the life of Dr. Martin Luther King Jr, one of the most famous leaders of the black struggle for dignity in the Western hemisphere. Whether King is remembered as the man who fought for equality or the pastor who taught the love of Jesus Christ, one thing is certain: King has been remembered.

This morning, I had the pleasure of visiting one of the greatest hallowed halls of American Christianity: The Washington National Cathedral. While it still feels a little odd that America has an official church, I am thankful that I had the opportunity to experience such a grand space in my nation’s capitol. In anticipation of the holiday, the memory of King was woven throughout nearly every message. My favorite example of this was the old testament reading:

“The man said, ‘They have gone away, for I heard them say, ‘Let us go to Dothan.’ So Joseph went after his brothers, and found them at Dothan. They saw him from a distance, and before he came near to them, they conspired to kill him. They said to one another, ‘Here comes this dreamer. Come now, let us kill him and throw him into one of the pits; then we shall say that a wild animal has devoured him, and we shall see what will become of his dreams'” (Genesis 37:17b-20).

As I heard the story of Joseph’s betrayal, I was struck by that line “and we shall see what will become of his dreams.” To the brothers, killing Joseph seemed the most conclusive way to end his behavior (and perhaps prevent similar behavior in the future). “He’s different, he doesn’t act like us, and he has received unmerited favor from our father … so we must end his life.” That, they believed, was the only way that they could sustain their fragile identities of tradition and status quo.

On April 4, 1968, a sad man named James Earl Ray believed much the same lie. He believed, I can only imagine, that the life of Dr. King was a constant and perfectly reasonable assault on his racist ideology. Thus, he killed the man that galvanized a movement that awoke a nation. But did he kill the dream?

In the story of Dr. King and of Joseph, I am reminded that people will go to great lengths to secure and maintain their place in society. This process could entail shunning someone or beating someone into submission, but in moments of greatest desperation, it is the life of the body, not the ideas of the person, that must be destroyed. This is most true in the case of Dr. King, who’s black skin alone was a political statement of insurrection to his assassin. I can think of many dramatic examples (“American Beauty,” for one) that convey the fear and rage that is felt toward someone who’s very existence seems to undermine the identity of another.

Still today, there are people who feel compelled to murder. In my city, homicides regularly remind me of this most basic fight for recognition and security. Men and women are killed for many reasons, but believe it is primarily motivated by a basic desire for power. White it is dramatic, murder of another cannot successfully heal the insecurities in the self. These insecurities are only momentarily mitigated by the finality of death.

James Earl Ray’s name is all but forgotten because the murder of MLK did not secure white supremacy as Ray intended. One bullet couldn’t stop millions of people. But he did, perhaps unknowingly, prevent us from forming a complex, humanized memory of the person of King. Today, the story of the man seems to have been set into a field of static nostalgia.

And now James Earl Ray is dead as well and I have to wonder why he even bothered to kill King in the first place. Murder is sad to me because it seems so foolish and all too common. Still, as long as murder exists there will be the temptation to end the life of the other. The body of the enemy, not the ideology of the self, seems like an easier place to affect change.

This is one of those sad realities, but I can’t let murder overshadow life. Instead, we must go on living with the discipline of faith and the hope that one day we will all be made whole. As King himself proclaimed the night before he was killed,

“I’m not worried about anything, I’m not fearing any man. Mine eyes have seen the glory of the coming of the Lord.”

Let it come.

P.S. My two most frequently visited MLK speaches:
King’s Mountaintop Speech
The Drum Major Instinct
 

A is for Adaptive Reuse

There is nothing more creative than adaptive reuse. In a world of earth movers and concrete slabs, redeveloping old buildings has become more rare than starting from scratch. Adaptive reuse forces creative builders to work in an existing space and create something that honors the history of the space while also recreates a new use for old bricks.

My favorite current adaptive reuse project in Richmond is the Live/Work Lofts at Beckstoffer’s Mill. I like this project because it’s compact (one city block), extremely well-done (down to the brick sidewalks), and it’s in the middle of a neighborhood. The old wood mill has been reimagined and resurrected for twenty-first century use. Yay for creativity and hard work in Church Hill.

This is a part of my, Cataloguing Richmond series on my RVA page.

D is for Duck

Since I’ve received so much feedback for an early post on the Kickers buildings in East Texas, I wanted to add a new post on a building in Richmond that attempts to “be” what it is (a “duck” a la Venturi). The old Richmond Dairy Company building on Jefferson and Marshall has intrigued me since the first day I saw it. An gothic-style brick building, there are three corners that were built out, rounded and shaped like giant milk bottles. The best thing about this building design? Don’t need a sign.

This post is part of a series I’m putting together on my RVA page.

2011 in Review … “A Hobby Worth Having”

Thanks to everyone that has read, perused, or glanced at my photos and thoughts. The WordPress.com stats helper monkeys prepared a 2011 annual report for this blog. It’s not really that impressive in the grand scheme, but the experience has been incredibly valuable for my personal growth. I encourage everyone to start blogging … it is truly a hobby worth having.

Here’s an excerpt:

A New York City subway train holds 1,200 people. This blog was viewed about 4,100 times in 2011. If it were a NYC subway train, it would take about 3 trips to carry that many people.

Click here to see the complete report.

He came and dwelt among us

Yesterday, Christmas Eve, was the deadliest day in Richmond since New Year’s Day. Last night, I got the following text from my housemate:

“Don’t know if y’all saw the news or not but two people were killed and a 2 year old girl was abducted a few blocks [from] our house tonight. Be praying for our community tonight and throughout tomorrow as we reflect on what the birth of Christ and the hope of his return means.”

Later, I heard that there were three murders in the same day — a reminder that we humans are not the kind and simple species I like to imagine. I was so thankful that the sad news came with a charge to take Christmas more seriously.

If there were ever a Hallowed Hall, it was the stable in which Jesus was born. Amidst the chaos of an ancient Hebrew city — multiplied by the Roman census — God created room for His holy and audacious command: “peace on earth.”

This day is a tradition that exists to remind us that, with reckless abandon, the God of the universe “came and dwelt among us.” He spoke human language, followed human traditions and respected the full range of human experience: Contentment, excitement, trust, affection, doubt, betrayal, and loss.

Into such a world, this incarnation brought a peace and hope that allows us to give of ourselves and be satisfied.

When we follow a higher calling, the most simple human places become holy. I pray that this year we will hear the Christmas story and appreciate how absurd it sounds: A baby that is God, a new star in the sky, a mother that is a virgin, a stable that is a maternity ward, and a peace that surpasses human understanding.

That ancient city became an unlikely intersection, a place worth remembering, and the origin of a hope found in the person of Jesus Christ.

Merry Christmas.

Gift

When my older brother Steven told me what he wanted for Christmas, I laughed and told him that he was boring.

Steven is similar to me in personality — very different in lifestyle. He’s a rational, fast-paced consultant and I’m a scattered high school teacher. His commute is thousands of miles while my job is five minutes away. So when I start looking for potential presents I’m always wondering if they’re something he would want and enjoy … or just something that I think is cool.

My first decision: The shotgun approach. In addition to his request, I decided to add three more gifts that I thought might engage his creative mind, reconnect him to home, and give him a chance to process his thoughts and emotions throughout the busy work week.

The first is Light Boxes:

 This novel is really a piece of modern folklore that can’t be read to “learn something.” For a book like this, you have to slow down and embrace the flourish of poetry … and learning is indirect. I also appreciate the cover art (suits, scarves, masks and  a creeping monster) for its connection to his current life.

Next item I found for my analytical and professional brother is a simple, black, hardback sketchbook:

With 208 blank, perforated pages, I liked this book because it’s classic, but also has some utility as a place to write todo lists or brainstorms that can be removed and shared. In other words, it’s not another journal … it’s more like a canvas.

Finally, I was thinking about his long commute from the South to the cold Midwest and settled on his last present in this scattershot of gifts: the latest edition of “Garden and Gun.” That way, the next time he flies north he will bring with him a rich and unabashedly southern collection of photos and stories. Not to mention the article, “The Renaissance of Richmond, VA.” Here’s looking at you:

When it all came together, I couldn’t help but appreciate the collection … a pile of blacks, grays, and whites. It’s not for me, but I’ve enjoyed collecting it. As I get older, I hope I continue to find my own style,  while always remembering that saying, “I love you,” through a gift has to include a combination of my interests and another’s desire. That way, it’s personal, but not returned on Monday.

Just in case he gets bored by the narrative of Light Boxes, (“I dreamed you a field of running horses, Selah. For you, Bianca, a balloon the size of the sky, my body a kite you can throw into the air. Pull me by string and horse.”) I made it perfectly clear that I’ll gladly take any one item back for myself. The final benefit to shotgun giving is that nothing hinges on the one big-ticket item.

So, after finding what I thought could be the perfect Christmas gift collection for my older brother, I added the final piece and (I admit) a very practical addition to any grown man’s life:

A clothes hanger.

Sometimes you just gotta share.

P.S. Special thanks to Michael Wolfe and Maria Popova for leading me down this more thoughtful and appreciative path for the past five months.

Delusions

For the past few months I’ve been writing about identity and perspective. My primary goal during this process has been to answer the following question:

Along the way, I’ve considered various delusions that we humans believe about ourselves and each other … and I’ve found many of these within myself. It’s been a pretty worthwhile experience, but recently I was amazed by a passage from the Hebrew prophecy found in Isaiah. It is perhaps the most profound answer to my question.

Reading Isaiah 44:13-20 is a humbling experience. Here is an excerpt:

This passage is a profound metaphor for the lies that we tell ourselves.

The man in the story worships something that is temporary, a wooden idol. Something that he himself created. Alone in his own world, the man has convinced himself that he is in the presence of greatness. This thing then becomes the object of his worship.

I love the first line, “No one recalls.” It reminds the reader that the man in the story has not been afforded the same perspective that makes his delusion obvious.

Then I wonder, how many lies have we told ourselves? The first that comes to mind is my Facebook page. When I look at it, do I not believe what I see? In my heart, I know that I am more complex than this one page, but on a daily basis I put that knowledge aside and believe the lie that I have created for myself and others. I literally give of my time and energy to supporting that “Facebook me” that sustains this limited identity.

We humans create many amazing things. We also often like to convince other people that these things are important … sometimes we even convince ourselves. Then we unwittingly begin, ever so slowly, to sacrifice our “selves” to the thing that we have created. Some major examples that come to mind are empires, corporations, religions, and nations. Each one of these entities is created and buttressed by the energy of human work, but many still believe that their individual lives are less important than the entity being sustained.

To these we give our time, our money, our creativity, and our lives.

Finally, it seems that the difficulty of my favorite question is that it inserts doubt into our enlightenment notions of human reason. As humans, we often employ our own reason to save ourselves from delusion. This endeavor, I believe, has had limited success. This is because I have found that every such human attempt toward salvation or enlightenment (even this blog) can itself become a new object of worship and delusion. So here is my desire: To find those humans who are pointing their lives toward something that is not made, discovered or achieved by men. That, to me, is the Christian walk. It is not to sustain a structure or to defend an ideology. It is to follow a path that no human could (or would) have ever devised.

As I mentioned earlier, the oposite of delusion is perspective. Without something outside of the human experience, we will never see ourselves properly and we will be perennially stuck like gerbils on an exercise wheel. Perspective allows us to first see the wheel (the ideology, culture, addiction) that was created by men and then to leave the wheel entirely. This is the beginning of a journey of faith.

Many people would say that, as a Christian, I fit the description of the deluded man I described above. They say that I worship something that has been created by men … not dissimilar from the example in Isaiah 44. They say that the Bible is simply paper and ink and that I’m defending an idol. I can’t say that they’re wrong and I’m right. I can only say that the more I search for even a glimpse of eternal perspective the more I am drawn back to my Christian faith. This faith is not easy, or white, or  American, or something for which I feel personally responsible.

It is difficult and uncertain and leads me to constantly see myself in a new light.

At this point, that’s the only conclusion I can think to give this post. I will continue to interrogate my delusions and I hope to continue to learn more about my perspective on myself and others. All the while, I’ll be personally seeking the Truth that opens my eyes to the man-made objects that I continue to worship each day. Giving them up may seem irrational, but they are the exercise wheel and I would like to soon step off.

Amen.

This post is a part of my “Savage Faces, Human Places” series that I’m putting together in my section on Power.

A is for Agricultural Urbanism

Tricycle Gardens is a local organization that has taken to transforming parking lots and empty space into beautiful, collaborative, and interactive green space. Dhiru Thadani would describe their work as specifically: Community Gardens, Allotment Gardens, and Container Gardens. I usually describe them as fun for everyone. Here are some examples:

This is the first post in my, “Cataloguing Richmond,” series saved in “RVA.”

Not “the Poor Kid”

I’ve been sitting on this post for weeks, but last night’s South Park episode put me over the edge … “The Poor Kid” is both funny and excellent commentary on the ways in which we see ourselves and each other.

The main point of the plot (aside from mocking the Penn State scandal) revolves around Eric Cartman’s constant attempt to solidify his identity as “not the poorest kid in school.” The introduction of course begins with Cartman realizing that he is, in fact, the poorest kid in school. A terrible blow for his shallow identity. He then fakes a meth lab in order to get the attention of CPS and a new start as a foster child in small-town Colorado. Ridiculous, yes, but I bet everyone who reads this post (or watches the episode) can relate to such a desperate attempt to restore their identity rather than own up to reality and move on.

Cartman’s first conversation at his new school highlights this experience:

“O.K. All right, so listen, I know our family is poor, ok, but before we lived here, Kenny was actually poorer than me so technically he’s the poorest kid at this school.”
 
“What are you talking about? The poor kid at this school is Jacob Hallery.” “Really?”
 
“Yeah, dude. His dad died five years ago and his mom went crazy from depression so she can’t even keep a job.”
 
“YES!! Did you hear that, Kenny? We’re good! I seriously didn’t think we’d stand a chance but everything’s gonna be O.K.! (singing now) Cause I’m not, I’m not the poor kid in schoooooool.”
 

The point is not that Cartman’s mean, although he is. The point is that he’s saying what everyone else is thinking. I laugh because I know it’s true. More broadly, I laugh because the greater message is that we generally follow the human instinct to identify ourselves against others rather than towards ourselves or a purpose.

So this post is about our perspective and identity as well as the external places and people that give us a standard from which we may contrast ourselves. In the same way that Cartman feels relieved by the presence of a “poorest kid” in school, I’ve found that we all believe, in some small way, that we will be “O.K.” as long as we’re not the worst.

For me, if I found that I actually was the worst (e.g. being one of two in the first round cut from the basketball team in 7th grade), then I just decided that it wasn’t worth my time. Ever. But no matter how well I invested my energy in other places, I still felt the need to “beat” basketball (or whatever it was at the time) by thinking of jocks as uneducated or otherwise illigitimize general athletics. In this way, I propped myself up on a prejudice that made me feel more intelligent, industrious and orderly.

In short, this is Orientalism.

Originally used to denote academic and artistic work focussed on “Eastern nations,” Orientalism has now become the term for a strong critique that debunks the very perspective it used to denote. In 1978, Edward Said published the book Orientalism which fundamentally shifted the usage of the word from the study of “The Orient” to the actual perspective with which “the Orient” had been studied and the imaginary space was created as a result. Today, his ideas form a sort of standing check on every scholar attempting to “understand” anything remotely foreign or exotic. The reason why this concept is still important is that Orientalism (the critique) states that the very act of such research is fundamentally a form of identity formation rather than simply an intellectual pursuit for understanding.

I propped up my identity on the myth of the “uneducated athlete,” Cartman celebrated the existence of a “poor kid” on which he could rest his shallow pride, and Orientalists may have sought the “Orient” in order to further the narrative of the progressive, industrious, and powerful West.

At its best, this sort of identity gives people confidence and empowers them to remove themselves from negative influences. At worst, the Orientalist perspective is a delusion completely unable to engage reality. This delusion can lead individuals as well as entire nations to stigmatize other people and regions as inferior to the point of dehumanizing the other. As Ziauddin Sardar writes,

“Orientalism’s failure, Said argues, has ‘been a human as much as an intellectual one; for in having to take up a position of irreducible opposition to a region of the world it considered alien to its own, Orientalism failed to identify with human experience, failed also to see it as human experience’ (Sardar, Orientalism,” 74).

In other words, the perspective established it’s object of study as so distinct that it no longer engaged the complexities of human experience. After years of this study, the Orient became as much a myth as a reality. More broadly, this perspective can prevent individuals from forming whole and healthy identities if they are positioned in opposition to imaginary people and places.

Some more fine examples of this perspective in action are the “rebellious youth,” the “corrupt inner-city,” and “the backward south.” Implicit in each of these titles is the presence of an onlooker (Adults, suburbs, and the Northeast) employing this dehumanizing Orientalist lens. In the context of my general thoughts on “savagery” I believe that everyone, to some extent, believes in this notion of the Orient. The farther away from yourself that you find this ‘other,’ the saver and more comfortable you may feel. The closer the ‘other’ is to yourself, the more unsettled and protective.

Either way, the more we work to prop up these identities, the more unhealthy our lives will become. Humans are complex … we can seek to understand each other as long as we accept that we never truly will. It’s more difficult, but I think this acceptance will allow us to be a little more realistic about ourselves and each other.

That’s the point of this post … and this series: “Savage Places, Human Places

P.S. Nina just called me out the other day for still maintaining that “all b-school students” are completely out of touch with society. So this never stops … and it never should because humans are complicated. Amen.

This post is a continuation of my “Savage Faces, Human Places” series that I’m putting together in my section on Power.

Plastic Cities

Considering the trauma of urban destruction abroad, it’s not altogether surprising if the American city lost its ethos in the decades following WWII. While our cities were physically spared, our citizens may have lost faith in places that could now be so easily destroyed. In a matter of minutes, cities that were once homes became memories and photographs. While foreign nations surveyed the damage and made plans to rebuild, our nation realized that social damage was more difficult to restore. In this environment, such an urban rebirth would not suffice.

In contrast to the the restoration abroad, Americans returned home to find their cities inadequate to satisfy the need for privacy and control that accompanied post-war life. In a state of collective PTSD, upwardly mobile Americans fell into consumerist mania searching to restore the peace that had been lost during those war years. The dense urban spaces — those which had been so easily uprooted abroad — could no longer be trusted at home. As the banner photograph of this blog implies, the American city would soon be destroyed as well. Not as a destruction, but as a progression toward the better life many believed they would find at the end of the highway.

Sixty-six years later, many of us find ourselves still hopelessly desiring stability, but unable to remember the traditions and pride that once connected us to our cities. We also seem to carry an unspoken longing for that time when cities could be trusted and investment sustained. Uprooted and displaced, we move as much as the walls of our plastic cities: completely worthless to human memory and love.

In this third or fourth generation removed, I seem to notice that we are finally beginning to settle back into each other’s lives and our oldest spaces. We may have a very hard time excavating what was lost in the post-war mania, but it will be worth it, vale la pena.

Restoring trust in a city, like everything else, takes time.

Savage Faces, Human Places

I’ve been thinking about the word “savage” for about a month now. What does it mean? Who uses it? What purpose does it serve in society? At this point, I think I’m about ready to move on.

I may break up this piece later and turn it into more of a series … for now, here’s where I’ve landed:

According to the Wiktionary entry, the word originated in the “Latin silvaticus (‘wild’; literally, ‘of the woods’)” then moved through late Latin and French to English and eventually became the word “savage” as we know it today. The first thing I notice is that the word has always had an implicit vantage built into it. This unspoken perspective is the place from which savagery was determined. “Of the woods” can be read as “not from the city” or at the very least, “not of us.”

My first question quickly emerged, “From where is this word spoken?”

A few weeks ago, my Richmond Perspectives class discussed the relationship between the Native American Chief Powhatan and the English settler/invader John Smith. One of my handouts that week included the following insight on an entry in John Smith’s journal:

“‘Powhatan carried himself so proudly, yet discretely, in his savage manner, as made us all admire his natural gifts,’ Smith wrote, ‘considering his education.’ Majestic, mighty, and prideful Powhatan may well have been, but, in Smith’s eyes, he was still, and ever would be, a savage” (The River Where America Began, 77). 
 

This quote moved me to wonder about Smith and the British perspective at the time. Was there something particularly savage about Powhatan or had Smith simply decided that every person he encountered would be savage? Clearly, thousands of Native Americans believed Powhatan to be an effective leader, but Smith couldn’t see past his seventeenth-century English perspective of the “New World.” From this vantage, the entire territory, Powhatan’s chiefdom and beyond, was “savage” before it was even encountered.

There was something within John Smith’s mind that prevented him from developing an appreciation for the powerful leader with which he dealt. I’ve landed on three posible explanations for this: 1. Smith came here believing that every inhabitant was inferior, 2. Smith was legitimately shocked by Powhatan’s physical appearance or behavior and lastly, 3. Smith was afraid of Powhatan and used words such as “savage” to demean him and minimize his power.

When I read this quote with my students, I asked them what thought in particular about the word savage. I was actually surprised to hear that they use the world all the time. To them, “savage” is a joke to make fun of friends when they’re not acting proper or just to make fun of someone in general. One mentioned that the projects in Richmond are savage. Another joked that it’s savage when you pick up food off the ground and eat it. I think this conversation actually filled the rest of class and I left that day with a lot to think about.

My history class had just launched itself into the twenty-first century.

When I first started writing this post, I realized the topic was making connections to all sorts of other ideas and semi-related thoughts. This post is the first paragraph of that original piece and I’ll publish the rest in segments. I’m also starting a new page titled, “Power,” where I’ll store these and others because I think perspective and “savagery” are linked to how we position ourselves in relation to each other … identity is a powerful thing.

This post is this first of my “Savage Faces, Human Places” series that I’m putting together in my section on Power.

MADD Highways

If I were a historian, I might write a book about the relationship between the drinking age and car driving in America. I might wonder how much of our lives have been fragmented by these two devices. I might marvel at their intertwined stories and their combined affect on the way we live. I might mourn the loss of American tradition and culture.

I think I might be too emotionally invested to be a historian.

From Drinking Songs to Pet Theories

I recently felt convicted on behalf of the individualistic, intellectual, global community. Didn’t we used to sing drinking songs together? It seems like these days we spend our time talking and debating rather than getting lost in something greater … something that unites.

I’ve been thinking a lot about the difference between beer and coffee. In 2010, Stephen Johnson gave a TED talk titled, “Where good ideas come from.” I highly recommend it. In his presentation, he argues that the advent of the English coffeehouse played a significant role in the development of ideas during the English enlightenment. With the coffee house, Johnson states, the English people moved from a perpetually drunk society to a stimulated community of thought and collaboration. The ideas that transformed society emerged, at least in part, from within the incubator of the coffeehouse. So I originally saw this as a good thing. Don’t we need good ideas to progress? Well, yes, but I think we’ve lost something in the process of becoming enlightened and thoughtful. In short, we’ve lost drinking songs. We’ve lost this social tradition that connected us to each other and our sense of belonging and place.

I see the effects of this coffeehouse culture on my own upbringing in Tyler, TX. My friends and I would often meet for coffee at the “local” Starbucks and talk about life. These were great times we spent laughing and solving the world’s problems. But they didn’t unite us or connect us to our city in a meaningful. We never spontaneously burst into song with steins of beer sloshing around as we sang, “Tyler, oh Tyler! Da-dum de-dum de-dum …” Or anything of the sort.

In addition, the people that did drink together in high school did not usually do so with members of the older generations because they were partaking in something that many consider immoral. Thus, if there were a drinking song for Tyler, they wouldn’t be singing it. Instead, they would still be stuck in the teenage ghetto while their parents either condoned or condemned from afar. It really is a tragedy. When it came time for me to look for colleges, I felt no remorse leaving that city in the dust. I had clearly not connected to it’s people or culture in such a way that made me feel like I belonged. I had not yet come of age.

Here’s the deal: It’s not about beer and it’s not exactly about drinking songs. It’s about the cultural traditions that unite people.

The thing about these traditions is that they have to be taught. This teaching process requires close, intergenerational relationships. Drinking songs clearly had an incredible ability to galvanize that “togetherness” of community because they eventually became Baptist hymns and even the national anthem of the USA. The difficult question for me is whether this generations is producing material that could be redeemed in the same way. Does our philosophizing  bring us together? As I sit here at my computer developing this theory I wonder if instead I could be singing a drinking song (or any song) with a group of people. Granted, it’s 10 a.m. on a Thursday, but my point is this: I don’t want to care more about my pet theories than our collective humanity.

I think it’s time to start singing.

Performing the Vantage

My last post described the classroom as a vantage from which we learn about the world. Tonight, I don’t think I’ll be able to go to sleep if I don’t write about my next thought: Performing the Vantage. I want to talk about how we can perform this theoretical space and what that might mean for my work.

First of all, I have to admit that some days I feel a little crazy. At first this was a little unsettling, but now I’m totally comfortable with the fact that some days I learn more than I teach. These are the days that I feel like Ben Stiller as Tony in the legendary movie “Heavyweights.” To the right is a scene from this movie where Stiller is certainly “performing the vantage.” but it doesn’t help the fact that he’s emotionally unstable. His character understands the idea of the mountaintop experience, but doesn’t realize that it takes more than just a mountaintop to inspire change. It’s not what happens on the mountaintop, it’s how life on the ground is transformed as a result. So performing the vantage can’t become more important than building relationships with the people in our lives. Then, when the moment is right, speak as if you are looking out over the vast open spaces and share your wonder and amazement with the people around you.

I actually believe that if I pretended that I was on a mountain these moments would be more significant. In some ways, this is how I trick myself into believing that I’m not just in any other room … that this room is somehow more conducive to learning. Of course, every class will require a different level of discipline and correction. Some will never reach the moment of wonder when the mountaintop can be reached, but I have been thankful for these moments in the past two weeks and I look forward to improving my ability to notice them in the future. The more I notice these moments, the more I will be able to capitalize on their emotional impact.

What are some potential shortfalls to this perspective? In my post, “A Vantage,” I compared teaching to Mufasa showing Simba his kingdom. This metaphor helps me to further explain the potential shortfalls of performing this vantage in the classroom:

Mountaintop Shortfall #1: Basically, they might not believe that you’re Mufasa. They might not believe that you have any right to show them the kingdom. They might believe that you don’t have anything of worth to give them. They might not appreciate you. They might forsake their inheritance.

Mountaintop Shortfall #2: You might not believe that they are Simba. You might not truly believe that they deserve to inherit the kingdom that you have seen. You might hope they drop out so you don’t have to put up with them any longer. You might forget that you were once Simba.

Mountaintop Shortfall #3: The classroom lingers on the mountaintop for too long. We were not meant to settle into our vantage. Instead, it is meant to be the underlying goal that we reach it every day in order to remind ourselves why we’re there. From the ground we learn how to work; from the vantage we are reminded of its ultimate purpose.

I have experienced all of these shortfalls in just two weeks of class … and I’ve also seen the positive results of the vantage. I suppose those are the moments that I “live for.” I am a beginner to this whole teaching thing so I’m just trying to understand what its all about. As I read in Teaching with Love and Logic, “Great teachers are experimenters.”

Base camp here we come.

A Vantage

This week I have been teaching my high school students about imagination, appreciation, curiosity and innovation. The joys of alternative education 🙂 During this time, I’ve made some (albeit naive) teacher observations and formulated some theories to help myself improve and better understand what I’m doing. The most valuable lesson so far is this: The classroom is a vantage. From this vantage, we see the world for its order and structure. As Mufasa took Simba to the mountaintop, so do we teachers take our students to the classroom to make sense of the world in which they live.

From the vantage of Pride Rock, Mufasa shared with Simba the details of his kingdom: Places to go and places to avoid. At the same time, he is also sharing the weight of the responsibility of the kingdom (which I see as knowledge, adulthood, and the unknown future).  In this moment, he is imparting an understanding of life from the mountaintop because that is where the chaos of life begins to make sense. That is the place of perspective. Without the context of perspective we will hardly understand the significance of the information we retain.

One important point is that a mountaintop is positioned far away from life on the ground below. That’s not a bad thing! I think the “ivory tower” critique of education sometimes directs us to teach a more “realistic” education. But this is a mistake. Instead of making our education realistic, we believe that education must be detached from reality in order to prepare students for the abstract and unpredictable future. Is the future reality? No. We can only speculate how our students will use the information we teach them and we must give them the ability to make connections on their own. The ability to imagine the future and prepare for its challenges.

This capacity for imagination is becoming a subject of discussion as a skill that can (and should) be taught. In a PBS Newshour production, “Conversation: Imagination in Education,” Jeffrey Brown interviewed the director of the Lincoln Center Institute for the Arts in Education, Scott Noppe-Brandon. Brown asked, “What would [imagination in education] look like? What would be an example of putting imagination into the skill set and into the curriculum?” To this question, Mr. Noppe-Brandon responded,

“It’s taking issues like, ‘How do you get kids to notice deeply? How do you get them to attend to details and information in front of them? How do you get them to notice patterns and make connections and be reflective and tolerate ambiguity? Elements like that that combined over time start to build that cognitive capacity for imaginative thinking.” Imagine how differently we would teach if we believed this … the excitement in our voices as we say, “Look out over this world of information and conquer it with your mind.”

In my attempt to teach this concept to my students, I landed on the following formula:

Imagination + Creativity + Knowledge + Appreciation + Hard Work = Innovation.

Hopefully, my students will begin to value the ideas in their minds, appreciate the ideas of others and make connections between the two and reality. Reality is  not always the sort of place where people develop the capacity for creativity and imagination. That’s why we have the classroom. The classroom is a vantage. Every other hour of the day is enough reality for now.

On Jobs and Place

Right now it seems like everyone is talking about jobs and the economy. I saw Obama in Richmond yesterday talking about jobs, Republicans are hoping that the lack of jobs will help get Obama ousted, and many Americans are looking for jobs just about anywhere. All the while, it seems that we’re missing a relatively important point: Where are these jobs going to be created? I’d like to drastically shift this dialogue to the specific places and communities where these theoretical jobs will appear. First, we need to care about where we live.

For the record, the government may temporarily rehab existing jobs (e.g. highway repair), but this is neither innovative nor sustainable. In my opinion, the American government effectively sustains much of our society, but is not a trustworthy engine of growth. The American government has a longevity and reliability that makes for a comfortable place to live and do business.

Within this context, it is hard-working, intelligent and creative people that can add new and innovative jobs to our economy.

Unfortunately, most people in America aren’t able to make the proper connections that lead to new businesses. This is because the creation of a job requires a new idea, a connected network, sufficient capital and a knowledge of and commitment to a particular community. This community serves as the proving ground for these soon-to-be business owners and provides them with a knowledge base of needs and trends.

In a recent video posted by the National Endowment for the Arts, Christine Harris described the “creative economy” and a network of “creative industries” in the greater Milwaukee region. She defines these creative industries as “organizations, individuals, and companies whose products and services originate in artistic, cultural, crative, and/or aesthetic content.” These industries span a the gamut of traditional sectors and together comprise the creative economy.

The organization developing this network, Creative Alliance Milwaukee, works to bring together men and women in the creative economy who are working to move the region and create jobs.  One noteworthy example that Harris cites the time the CEO of a flooring company visited hosted by the creative alliance. businesses. She recalls the story in this way,

“Within a month of that meeting, he had hired one of our visual artists to design a new flooring pattern. That artist now has a royalty fee. And he has since then hired two other artists. They have royalty fees and he has products that no one else in the world has.”
 
We cannot talk about job creation without discussing the relationships involved in commerce and innovation. This is ultimately the foundation of local economy.

Rather than rely on our government for jobs, I want us to rely on our government for the environment in which jobs are created. We have amazing political stability in America: That can sustain job creation. We have a wide-stretched infrastructure in America: (as much as I hate highways) That can sustain job creation. Maintaining these constants will be necessary to improving our economy, but will not create long-term positions in the workforce.

That’s our job.