Mark Twain was a man who knew how to advertise. Would that I had access to a TARDIS, I think this lecture would be my first stop.
MAGUIRE'S ACADEMY OF MUSIC
The Sandwich Islands:
Hatuey, Texans, Kites, and other Memories from Guantanamo Bay
I had the opportunity to be part of something very special this summer. Through the Department of Public History at the University of West Florida (holla, alma mater!) I was part of a team of volunteer historians who interviewed various naval veterans who did tours of duty at Naval Station Guantanamo Bay in Cuba. These interviews were recorded and archived in their entirety for purposes of further research, as well as for incorporation into an upcoming nationwide exhibit.
Growing up, I always enjoyed listening to older people tell stories from their lives. Ironically, I know more about many people outside of my family than I do about my own grandparents' histories. While many of my peers were bored by the storytelling of various "old ruins," I enjoyed hearing tales of days gone by. Most recently, I have made it one of my personal goals to spend more time listening and documenting what my elders have to say.
History is much more than the headlines and the chapter titles. When someone says "Guantanamo," a million images might spring to an audience's mind. Castro, Soviet missiles, post-9/11 detainees; these things are common knowledge. But what are the people like? What do they do between the headlines, between shifts? Those "core elements" are what this project seeks. We want to understand the communities and their relationships. In the brilliant conversations which I had recently, I heard stories of everyday life in GTMO that spanned from as far back as 1939 to as recently as 2003. I met interesting men and women whom I never would have connected with otherwise, and I am incredibly grateful to have had these opportunities.
Here are some excerpts:
The Southern Problem Pt. I - Observations
There is a reason that food tastes good. If food were meant to just be nourishment, and nothing more, taste buds would be unnecessary. Fruit would not exist. Instead of a there being a smorgasbord of cuisines to help define cultures all over the world, humans would be content to subsist off of generic pastes or nutrient wafers; real-life food would be like Soylent Green.
However, it just so happens that food is so much more than the sum of its nutrients and energy potential. Food is delicious. Food is meant to be enjoyed and embraced for both health and taste.
The problem I see in the food culture of America, is that we have succeeded. We are a wealthy nation, and our abundance of food, the plethora companies providing food and food products on a grand scale and the quality of our healthcare reflects just how well we have done as a nation.
We have plenty of food with which to make other foods, allowing for companies to make a tidy living selling variations on food, some naturally of higher quality or nutritional value than others, but the point still stands.
And as to our healthcare system, we can get by eating pretty much anything, because medications and technologies exist to do damage control over both the short and long-term problems brought on by an unhealthy diet. Nowhere is this more prevalent than in my home region of the American South. I watched a few minutes of Blazing Saddles on the CMT Network last week. It was presented through the program Southern Fried Flicks, with each segment of the film introduced with an celebrity interview or correlating food item by "southern goddess," Hazel Smith.
The presentation of otherwise good films through a program like this is abhorrent to me on several levels. The immediate pairing of "Southern" with "fried" is a descriptive term long devoid of charm in my own mind. Furthermore, the presentation of a grossly overweight woman peddling cheaply-prepared, fried foods is a gimmick which one would assume would yield diminished returns in most markets for the visual depiction of cause-and-effect, especially in the post-Paula Deen era. To present Hazel Smith as a "goddess" because she has an accent and a country music background is an affront to every healthy, beautiful Southern woman I have ever known.
These are some fairly petty grievances to take with a show I would not have even turned on had Blazing Saddles not caught my eye in the channel guide. But it brought to mind an issue which has been germinating in my mind for a while: Southern image problem.
As a native Floridian from the non-Disney wasteland of northwest Florida, I honestly resent the popular image of a typical Southerner as a paranoid, racist, homophobic and uneducated cretin, one generation removed from the Deliverance crowd but still marrying within the family. Country music, once an honest expression of working-class emotion, now an American Idol-approved industry capitalizing on the image of plaid shirts, denim shorts and cowboy boots, is certainly no help, either. But one of the biggest issues to me is our food.
Southern cooking is loved and hated in one way or another all over the country. Every native Southerner, from Kentucky to Florida, has memories of at least one relative (usually aged and female) who disappeared into their kitchens and engaged in culinary magic resulting in savory and sweet dishes that combined any and all comforting foods into bakes, casseroles, pastries and side dishes. My own memories along these lines concern my Mississippi-born grandmothers. They both moved to the Florida Panhandle from the Mississippi Delta and combined the best of Delta fare with Florida's seafood offerings to create dishes which left indelible memories.
Now, the problem with Southern cooking is that, due to the hardscrabble economic circumstances which surrounded many of the Southern States, our cooking traditions, which persist to this day, resulted mostly from poverty. The ingredients available to agricultural communities of lesser means defined the food which came from these communities.
The impacts of economics, agriculture and ingredient availability and population demographics are visible in much more detail than just the broad spectrum, Cracker Barrel image of Southern food to the country at large. The ubiquitous practice of frying chicken became prevalent in the South because it was a common practice for many of the Africans who were kidnapped into slavery and whose descendants carried on the traditions in their own kitchens and those of their owners across the South. Familiar, regional crops such as rice, beans and yams defined the dishes which arose out of the Carolinas and Louisiana to produce such distinctive branches of southern fare as Creole and Gullah cuisines. The availability of seafood in coastal states led to the incorporation of fish, shrimp, crawfish and oysters into the definitive dishes of Florida, South Carolina and Louisiana. The cheapness of lard, cornmeal and flour was responsible for biscuits and cornbread becoming such an identifiable pastry in the South, much more than its Scottish grandfather, the scone, which remained more common in the north.
All of these varieties, and many others, are the components which make up the whole of southern food. Southern food was born largely of poverty, it is very carbohydrate-based, and was made to be filling and satisfying to meet the needs of people who worked hard labor their entire lives. As anyone who has ever spent a holiday in a traditional Southern home, where all the classics tend to converge at a single meal, the food coma concomitant with such heavy fare is not unfamiliar.
However satisfying it might have been intended to be, for most people, food is not so hard to come by, nor our daily workload so difficult, that we need to eat massive amounts of biscuits, gravy, potatoes and fried cuts of meat on a regular basis. The following graph was a self-assessment in which the sampled population rated the quality of their diet and the amount of money they spent on food. Take a look:
This graph was part of a larger study, but was the segment of it which I found most interesting. Whether people think they are eating well or eating poorly, they are spending about the same amount of money on food. This seems to communicate that healthy food and unhealthy food are both in ready supply, but if the restaurant choices and belt-straining waistlines of my hometown are any indication, Southern-influenced comfort foods, "soul food," fast food and pre-packaged foods continue to reign as the options of choice for dining both out and in.
Part of this is resultant from the forty-year miseducation of the public as to what constitutes a "healthy diet." This is worth its own post, and is already the stated purpose of multiple books and blogs. But viewed as a whole, the shortcomings and detrimental effect of American food culture are showing themselves more every day.
In pop culture, the likes of Paula Deen and Hazel Smith are presented as womanhood's Southern norm. The average southern man is far more likely to watch football than to ever pick up a pigskin himself after high school, and his appearance tends to reflect that fact. And don't even get me started on Nascar.
In short, Southerners have a immediate connotation with obesity, and I'm sorry to say, the facts back it up. Diabetes is more prevalent in the American Southeast, and has been for years. Southerners do it to themselves through a historical nutrient-deficient diet, which continues in the modern day in correlation with the national trends of increased overall caloric intake (see diagram 2-1).
The problems are evident. For the next few weeks, I plan to continue with this theme and post a series of entries about the history of southern food, agriculture and health. Everyone knows there is a problem, but I want to dive in and find the root cause, focusing on the South. Whether it be simple correlation or as concrete proof of cause, I want to see what is available. I find food history interesting and this is a good excuse to dive into some research.
I will still be posting lighter fare to keep the blog from becoming a one-note stream of data, but you can count on at least one sizable post a week about Southern food culture for an indefinite period of time. Stay tuned!
External Links:
Southern Fried Flicks - CMT
Paul Deen and Diabetes - Diabetes-Warrior.Net
"Hogs and Hominy: Soul Food from Africa to America," by Frederick Douglass Opie - Google Books
Louisiana Creole cuisine: Overview - Wikipedia
"Low country Gullah/Geechee Soul food" and African based cuisine - CravesSoulFood
What's the Difference Between Biscuits and Scones? - YumSugar
The Best Way to Get Diabetes: Follow the Diabetes Dietary Guidelines - Mark's Daily Apple
Profiling Food Consumption in America - USDA Factbook (PDF)
"Touch" Revisited: I nailed it.
Earlier in the week, I wrote that the FOX television drama Touch was an "intriguing show."
I quote myself:
In every episode of Touch, Martin Bohm is challenged on his ability to be a "good father" to Jake. His success or failure as a father is questioned because very few people understand what Jake really is, and therefore focus entirely on the wrong thing. Martin's antagonists continually make the faulty assumption that Jake is simply a disabled child with a talent for math, basically equating him with autistic children who excel at music. They further assume that Martin cannot possibly be a good father to Jake, because his responsibilities as a widowed breadwinner preclude him from "providing a suitable environment" for a boy the system has marked off simply as having "special needs." Such naysayers are repeatedly and frustratingly incorrect, because they never even consider Jake's true identity.
Jake Bohm is not a child; he is a fully-formed prophet in a child's body.
Touch is about a man realizing that he is the steward of a prophet.
Jumping ahead...
Furthermore, Jake does not require "therapy;" his intolerance of physical touch is not as quantifiable as an autistic "sensory defensiveness." Touch never shies away from a spiritual reference or metaphor, and in this spirit Jake's refusal to be touched is an echo of the Biblical Nazarites.
And...
Call it a divine plan, call it the will of the universe, Jake passes on glimpses of some ultimate plan to a fresh group of people every week, helping them understand that everything happens for a reason. Just as the Nazarites sought a closer connection to God by not allowing alcohol to cloud their minds, Jake's intensely focused mind cannot by distracted by touch. His manifestation as a child is inconsequential to his ultimate purpose, which is to provide hope to individuals.
I write most of my posts a week in advance. I also watch most of my television shows on Hulu a week after they broadcast. My post about Touch was one such post; drafted a week before it was posted. I had no idea that I would be vindicated the evening I wrote the post.
I literally just watched the most recent episode of Touch on Hulu; episode nine, "Music of the Spheres." I almost had a coronary upon hearing a character speculate that Jake is "one of the 36 righteous ones" who exist to "provide hope" to the rest of the world. Furthermore, Martin ends the episode by accepting that Jake might not want to talk at all, and he should stop forcing the issue. Don't believe me? Read the recap.
And read my post--written long before the episode aired and published before I saw it.
If anyone from the FOX writing staff happens to read this, I am currently open for employment.
Internal Links:
"Touch" and the raising of a prophet.
External Links:
Nazarites - JewishEncyclopedia
Touch "Music of the Spheres" Recap - TVRage
The trouble to begin at 8 o'clock...
MARK TWAIN
(Honolulu Correspondent of the Sacremento Union)
Will deliver a lecture on
THE SANDWICH ISLANDS
AT THE ACADEMY OF MUSIC ON TUESDAY EVENING, OCTOBER 2
In which passing mention will be made of Harris, Bishop Staley, the American missionaries, etc., and the absurd customs and characteristics of the natives duly discussed and described. The great volcano of Kilauea will also receive proper attention.
A SPLENDID ORCHESTRA is in town, but has not been engaged.
Also
A DEN OF FEROCIOUS WILD BEASTS will be on exhibition in the next block.
MAGNIFICENT FIREWORKS were in contemplation for this occasion, but the idea has been abandoned.
A GRAND TORCHLIGHT PROCESSION may be expected; in fact, the public are privileged to expect whatever they please.
Dress Circle, $1.00 | Family Circle, 50c.
Doors open at 7 o'clock. The Trouble to begin at 8 o'clock.
"Touch" and the raising of a prophet.
Touch is an intriguing television show.
If you haven't seen it yet, Touch is about a father, Martin Bohm (Keifer Sutherland) with a son, Jake (David Mazouz), who possesses the unique ability to perceive numeric patterns behind everyday events. Jake doesn't speak, and cannot abide physical touch.
The treatment is sentimental, but the themes and the implications of Touch's evolving story, are much deeper than than just a melodrama.
Touch explores humanity and its desire to know and be confidant in its purpose. Through its character's connection to numerology, be it a cognitive ability or a supernatural one, Touch dissects the human experience to expose the core elements which tie us together as a species. The show is actually very refreshing, because instead of going out of its way to be a "gritty drama," it tries to give its audience hope.
As human beings, we want our lives to have purpose. If something happens that we do not (or cannot) understand, we desire to know that even things which are out of our control are not random, cosmic hiccups, but part of a plan. And even if there is no divine plan, can't there at least be a larger purpose? This enduring question, what is the point?, is confronted in different ways by different individuals. Some people surrender to confusion and drown in sorrow or self pity. Others are more constructive, seeking their answers in science and the tangible comfort of empirical evidence. Those with the capacity to place trust in the unseen turn to faith for their answers.
Most television networks restrict their programming to increasingly desperate reinterpretations of legal, medical and police procedurals. But, now and again, a show comes along that attempts something different. However, in just its inaugural season, Touch is investigating the meaning of life itself, exploring themes of hope, cause and effect, chaos theory and the consequences of small actions. It is going so far as to attempt synthesis the answers provided by both faith and science to the deep, unsettling questions surrounding human purpose. I am hard-pressed to imagine any other show, past or present, which would open an episode with a child's voice reciting an opening monologue like this one:
Numbers are constant. Until they’re not. Our inability to influence outcome is the great equalizer. Makes the world fair. Computers generate random numbers in an attempt to glean meaning out of probability. Endless numerical sequences lacking any pattern. But during a cataclysmic global event — Tsunami, earthquake, the attacks of 9/11— these random numbers suddenly stop being random. As our collective consciousness synchronizes, so do the numbers. Science can’t explain the phenomenon, but religion does. It’s called prayer. A collective request sent up in unison. A shared hope. Numbers are constant, until they’re not.
During cataclysmic global events, our collective consciousness synchronizes. So do the numeric sequences created by random number generators. Science can”t explain the phenomenon, but religion does. It’s called prayer. A collective request, sent up in unison. A shared hope, fear relieved, a life spared. Numbers are constant--until they’re not. In times of tragedy, times of collective joy--in these brief moments, it is only this shared emotional experience that makes the world seem less random.
Maybe it’s coincidence. And maybe it’s the answer to our prayers.
- Touch Season 1, Episode 7 - "Noosphere Rising"
In every episode of Touch, Martin Bohm is challenged on his ability to be a "good father" to Jake. His success or failure as a father is questioned because very few people understand what Jake really is, and therefore focus entirely on the wrong thing. Martin's antagonists continually make the faulty assumption that Jake is simply a disabled child with a talent for math, basically equating him with autistic children who excel at music. They further assume that Martin cannot possibly be a good father to Jake, because his responsibilities as a widowed breadwinner preclude him from "providing a suitable environment" for a boy the system has marked off simply as having "special needs." Such naysayers are repeatedly and frustratingly incorrect, because they never even consider Jake's true identity.
Jake Bohm is not a child; he is a fully-formed prophet in a child's body.
Touch is about a man realizing that he is the steward of a prophet.
Martin's primary role in relation to Jake is not to provide a "caring, nurturing environment." In their unique relationship, Jake sets the rules. The pilot episode's entire point was that Martin had to accept Jake's rules if he wanted anything like relationship with him. Jake doesn't "need" Martin in the conventional sense of a son needing father, but Martin's desire to feel connected to his boy helps Jake expedite the delivery of his prophecies.
Martin was responsible for helping to bring Jake into the world, but he has no control over Jake's divine purpose. His conventional duties as a father end at provision. As long as Martin fulfills his voluntary role as mediator between Jake and those who are affected by his numbers, Jake will maintain a relationship with him. But at the end of the day, it is not because Martin is Jake's father, or even special in any other sense; Martin is merely one of few people on the planet who has accepted Jake's authority and is willing to listen.
Furthermore, Jake does not require "therapy;" his intolerance of physical touch is not as quantifiable as an autistic "sensory defensiveness." Touch never shies away from a spiritual reference or metaphor, and in this spirit Jake's refusal to be touched is an echo of the Biblical Nazarites.
In historic Judaism, Nazarites were consecrated individuals, devoted to purity of mind and body. Their identity in modern times has been carried on to a certain extent in the Rastafari practices of uncut hair and a strict, Levitical diet. Many of the famous spokespeople of the Bible, such as Samson, Samuel and John and the Baptist, were Nazarites. Their personal lives were marked by complete abstinence from grapes, grape derivatives and all forms of alcohol. Publicly, they could be identified through their hair, which was to be left uncut for the duration of their vows, which could be as short as thirty days or as long as a lifetime. They were also to have no contact with corpses.
Why do I see a correlation between Nazarites and Jake Bohm? Both crave purity in order to fulfill an ultimate purpose.
Jake exists as a strictly cerebral being. Call it a divine plan, call it the will of the universe, Jake passes on glimpses of some ultimate plan to a fresh group of people every week, helping them understand that everything happens for a reason. Just as the Nazarites sought a closer connection to God by not allowing alcohol to cloud their minds, Jake's intensely focused mind cannot by distracted by touch. His manifestation as a child is inconsequential to his ultimate purpose, which is to provide hope to individuals.
The idea of a prophet requiring purity shouldn't be so unfamiliar. Even James Bond dealt with the subject in Live and Let Die. The character Solitaire loses her ability to read tarot cards after Bond takes her virginity. Again, purity of one form or another is necessary for a prophet to perform his or her function.
Historically and in entertainment, prophets always separate themselves from the rest of the world. It is not a petty declaration of superiority, nor is it an expression of some disability of which second sight is a coincidental side effect. Purity is necessary to a prophet's fulfillment of purpose. This purity requires some kind of separation.
For Jake Bohm, this separation is physical touch. Jake looks like a child, but he is not a child. His abilities simply manifested themselves at an inconvenient time. Jake is a prophet, and a prophet's identity is not constrained by age or appearance. Jake knows his purpose, and as long as he is given the space to work, his purpose manifests itself.
There are so many possibilities for a character like this. There is an unimaginable level of depth to which the show's writers could explore Jake's identity in the context of history, religion and mythology. I wonder if the writers are even aware of this themselves, or if they will take the easy way out and and pause at the lower common denominators of father/son sentimentality and easy explanations.
External Links:
Touch, "Noosphere Rising" - IMDB
Nazarites - JewishEncyclopedia
Live and Let Die - Wikipedia
Solitaire (James Bond Character) - Wikipedia