Eye of the Storm

Eye of the Storm: Inside City Hall During Katrina
© 2007 Sally Forman
260 pages

Although Hurricane Katrina was not the biggest disaster to ever hit an American city, it was New Orleans' greatest crisis -- posing a near-existential threat to the city, and forcing unprecedented measures from its leadership.  Sally Forman was the Communications Director for Mayor Ray Nagin at the time of the storm, with duties that involving trying to steer him away from shooting his mouth off. During the storm, she became an unofficial aide de camp, working to keep members of city hall in touch with one another, and with the county, state, and federal officials who were moving to help New Orleans at varying glacial paces. Eye of the Storm is her memoir, one that portrays NOLA's City Hall doing the best it could under intense pressure with diminishing resources. Forman does not shy away from self-criticism, though her target is always herself and never the office of City Hall.  Civic leaders were proud to have evacuated 80% of the city given that such a general evacuation had never been ordered before, and in their prompt decision to declare martial law after reports began arriving about lootings, police shootings, and violence in the Superdome. Some failures of hurricane response owed to lack of foresight: no portable generator for the City Hall office,  buses not removed to ground high enough, and bus drivers not included in the evacuation exemption. Some owed to the murky jurisdictional disputes between city, state, and federal officials: Nagin expressed his frustrated at not knowing, really, who had ultimate authority since he'd declared martial law, but now FEMA and the National Guard were operating on their own.  Forman ends the memoir with a list of lessons learned.

This is not a full Katrina history by any means, but one of interest to those curious about how municipal governments can react during a crisis.  Unfortunately, Mayor Nagin seems to have acted better during the crisis weeks than during recovery, since he was indicted and made bankrupt by corruption charges.

Related:
Hurricane Katrina Through the Eyes of Storm Chasers, Jim Reed and Mike Theiss
Rescue Warriors, David Helvarg
Disaster 1906, Edward F. Dolan

The Circle

The Circle
2013 Dave Eggers
507 pages

Sharing is Caring.

Privacy is Theft.

Secrets are Lies.

Imagine an internet transformed by a company  so innovative and ambitious that it had swallowed Facebook, Google, etc. whole.  It began with TruYou, a common login that allowed people to use one login for virtually everything online, from their hobbyist forums to their bank accounts.  It ends....well, that's up to you and me. The Circle combines 1984 and The Social Network to present a dystopia-in-the-making,  one most users of internet service will recognize in their own habits. Funny and alarming,  it's easily the most riveting novel I've read this year.

The Circle as a novel begins with the arrival of Mae, a frustrated twenty-something to the customer service desk of the company. As the novel progresses, her willingness to adopt to the Circle culture and work hard to perpetuate it,  take her to the heights of power, to the company's own inner circle. Readers witness her transformation as she grows to ignore the concerns of her ex-boyfriend and her parents that something isn't right about the world the Circle wants to build.  At the center of the Circle are the Three Wise Men -- a reclusive young genius,  a charismatic public face, and an avaricious  financier.  Between the three of them, they want to bring about a techno-utopia by allowing for -- and even mandating -- total transparency.  The Circle isn't just a social network/search engine/marketplace on steroids, it's also an Apple-esque technology company that produces new tools -- tools like small, discrete cameras that allow for live-streaming from multiple locations. The network and its tools grow throughout the novel to allow for technocratic control of society:  child abductions are thwarted by chip implants,  politicians begin wearing bodycams to prove they aren't sitting in smoking rooms hatching conspiracies, and neighborhood watch programs alert residents every time a non-registered person enters their block. Mae's own ascent into the elite happens when  she leads a campaign to turn the Circle political, to make its platform a voting mechanism. When one person drives off a bridge to get away from the Circle, their response is to wistfully say that would have never happened if we could make everyone give up automobiles that aren't self-driving.

The Circle is both warning and dark comedy, mocking compulsive users of social networks while building a threat that is more ominous than hilarious. In an early scene, Mae is called into her supervisor's office to resolve a serious dispute between her and another coworker -- one she has never met, but who invited her to a party for kindred hobbyists, and one who was deeply hurt when she never responded, not even to say "Sorry, no can do".  The world of the Circle demands constant interaction, constant attention, constant sharing.  It's not enough to go to after-work parties: there have to be pictures, shares, tags, likes, and tweets about the party. Mae first approaches her position like a nine to five job; she does her work, she goes home or goes kayaking, she returns. This is not the Circle way. The Circle's social demands  are such that some people simply live on campus, and even when they leave, the idea that they've left the Circle is almost blasphemous. Mae went kayaking....by herself? She didn't tell everyone she was going so they could send her Smiles, and worst of all...she didn't record anything. No one can benefit from her experience except from Mae!  What selfishness.

Although I have my doubts about how effectively this novel could happen (the NSA has problems with storage and cooling, and it's not coping with hundreds of thousands of simultaneous camera feeds),  Eggers' novel makes obvious two dangers of the growing social network apparatus. First, there are people whose histrionic obsession with social media make them not far removed from Circlers. Two, the role that some companies have as web infrastructure -- principally Google,  with its search engine, browser, cloud storage, email, control of YouTube and blogger --  poses a threat to free communication. Google is not a neutral actor; it has an agenda and does not brook dissent, either external or internal.  Facebook is no less threating to privacy; the reclusive genius used in The Circle is a transparent clone of Zuckerberg, complete with hoody.   The greatest problem shown by The Circle is what happens when these two factors combine -- the needy child-mob on social networks, and the infrastructural control they rely on and enabled.

For what it's worth: I maintain a Wordpress copy of this website in case Google ever gets really nefarious.

Related:
4 Alternatives to Google

Quick note

One week  I can remember like no other is the week after Hurricane Ivan roared through central Alabama. By the time the storm had waded through two hundred miles of pine forests to reach central Alabama,  it had lost its Hurricane status -- but even so, it felled trees and disrupted power for just over a week.  That said, Hurricane Irma, with winds even stronger than Ivan's or Katrina's, is now approaching the Deep South. My county is presently just outside the direct line of fire, but this storm is so large and keeps wandering westerly that I fully expect some disruption.  It's entirely possible that I will go offline for a few days, or even a week.  I hope that this won't be a storm I'll remember vividly thirteen years from now (Ivan struck September 16, 2004), but who can say?  Time to batten the hatches!

The Republic of Imagination

The Republic of Imagination: America in Three Books
Other edition subtitle: A Case for Fiction
© 2014 Azar Nafisi
352 pages

When Azar Nafisi taught literature in Iran, she dreamed of America. Not the United States, the government of which had been making itself decidedly unpopular in Iran, but "America" -- an idea, a dream, where people were free to pursue their own lives, to grow and flourish without a shah or a thought-police militia's interference.  She discovered and explored this America via its literature,  an experience which is partially shared in her Reading Lolita in Tehran.  When she came to the United States to teach literature, another Iranian immigrant disgustedly told her that these people were not what she was looking for. Americans weren't passionate about literature the way Iranians were -- not even their own.   Although Nafisi rejected his resignation,  the fate of the humanities - literature, particularly --  weighs on her in writing this, and the experiences that she and others have had wrestling with American literature are offered here as proof of what serious engagement with literature can provide.

Nafisi's subtitle, America in Three Books, takes reader through Huckleberry Finn,   Sinclair Lewis' Babbitt, and Carson McCuller's The Heart is a Lonely Hunter.  Nafisi describes all of these as subversive, and links them as Individualist experiences --  the individual against conformity, consumerism, and their own lonely anguish.  My own experience with American literature has been so paltry that I haven't read two of the three books mentioned,  but Nafisi's strikes me as a fair take on Huckleberry Finn -- both because he resists being 'sivilized' and shut up in doors, and because his instinctive human sympathy for a friend of his outweighs the dictum of the day that his friend is a slave who should be punished for escaping.   Nafisi's intent is to connect themes in literature with our lives, so amid the literary discussion are events from Nafisi's life, and conversations (or arguments) she has had with Americans and Iranians. Those who have read Lolita in Tehran will remember the style from that book. Nafisi's deep love of literature puts her slightly at odds with the political currents she is otherwise sympathetic to: she abhors the knee-jerk reaction the academy has to classics, of automatically dismissing them because they are old and by the wrong people.  Literary criticism has missed the point altogether; instead of embracing works like a friend or lover to relate with, the books are beaten to death and the corpses picked at..  (To borrow from Douglas Adams:  “If you try and take a cat apart to see how it works, the first thing you have on your hands is a non-working cat.")  Similarly, she is not a friend of the 'common core', and its sterile treatment of education as nothing more than mounds of Gradgrind facts to memorize.

When I first heard this title, it resonated with me, making me think of both the Greek cosmopolis -- an ideal republic admitting all with reason as citizens -- and another republic, one that absorbing a tradition makes us a member of, allowing us to learn and fight with a lecture from Cicero, or an argument from Aquinas or de Montaigne. Nafisi's conviction that literature unites people across political boundaries led me on, however, as her republic of the imagination is a little more ethereal. It's a place where people escape to -- a place where people can find connection even if they live in a dehumanizing state. But it's not merely a place of escape; in her epilogue, Nafisi admonishes those who demand trigger warnings on books and cry out for safe places. The world is not a safe space.  Even if you live in a perfectly bland place, a Pleasantview right out of 1950s television, you may fall in love or lose a parent or find yourself facing some other emotional storm. Literature, Nafisi argues, prepares us for these storms: it fixes our feet, steels our spine, clears our mind.   We must embrace its challenges, not shrivel away from them.

While I suspect anyone reading a book subtitled America in Three Books would already regard fiction as important,  for me this was a welcome exposure to a couple of books I've only heard a little about,  an encouraging reminder about the universality of good literature.

Related:
Reading Lolita in Tehran, Azar Nafisi
Reading More Than Lolita in Tehran, Fatehmeh Keshavarz

A Devil's Chaplain

A Devil's Chaplain: Reflections on Hope, Lies, Science, and Love
© 2003 Richard Dawkins
263 pages

Charles Darwin mused that a devil's chaplain might write quite a book on the clumsy, wasteful, blundering low, and horridly cruel works of nature.  A Devil's Chaplain is not quite that book, however, though it does include a mention of fantastically inefficient bio-planning on nature's part, as well as a paragraph or two on parasitic wasps.   Dawkins uses the title to collect various articles, prefaces, and reviews he has written, all pooling in either biology or skepticism. Those familiar with Dawkins will find no surprises: he writes on the role of wonder in science,  champions skepticism and evidence-based thinking, addresses religion with teeth bared in the wake of 9/11, and expands on his notion of cultural ideas being transmitted like genes, as "memes" -- an originally serious word that is now applied to pictures with words on them, from captioned cats desirous of cheeseburgers to political commentary.  There's also a considerable section dedicated to the then recently-late Stephen Jay Gould,  with whom Dawkins had professional disputes. (Dawkins defends their relationship as more professional than adversarial.)   Because the collection is so varied, it's rather hard to rate;  here's a chapter on genes and wasps, there's an appraisal of a novel set in Botswana.  Most of the book is on biology and critical thinking, and there he had me;  when he moves to morals and culture, however, I found him wanting.

I raised my first eye when Dawkins praised Peter Singer, who sees no reason to value a room of babies over a room of puppies,  and asserts that religion only sustains itself by having its adherents instill the beliefs in their children.  Of course, religions like any other cultural element are maintained through that kind of transmission -- language, for instance. They also sustain themselves, however, by providing something people need or want: meaning at the individual level, and tribal cohesion and (in some cases) some degree of public morality at the social level.   Dawkins' understanding of religion as expressed here is simplistic, but part of his argument is fair: material facts should be believed on the basis of evidence, not desire or authority. Dawkins writes at the beginning that one bit of an advice a devil's chaplain can provide, looking at the spectre of nature red in tooth and claw, is that while we are composed of selfish genes, we are not limited by them. Our intelligence gives us the ability to overcome the amoral logic of the jungle (or the savannah, no less savage). On the whole, however, amoral logic seems to have the edge; if a man can't favor a room of babies over a room of animals,  there's something vital missing.

Back from a country retreat

For the past few weeks I've been house and dog sitting deep in the country, enjoying a screened-in back porch with a view of a pecan orchard. I thought I'd be getting a lot of reading done, but it turns out that novels are hard to take on when a playful and energetic terrier is demanding attention.   But I'm back to regularly scheduled programming,  with some interesting books in the post. I'm starting this week with Azar Nafisi's Republic of the Imagination: America in Three Books,  and continuing with My Life with the Saints, one man writing about personalities through the ages who have inspired him in his vocation as a Jesuit priest working with the poor.  I was hoping to learn about obscure medieval personalities, but most of the figures are well-known and many are 20th-century figures like Dorothy Day, Thomas Merton, and John Paul II. 

The Wonder That Was India

The Wonder That Was India
© 1959 Arthur Llewellyn Basham
586 pages

For the past few weeks I’ve been enjoying The Wonder That Was India, a Will Durant-like survey of Indian history and culture prior to the Mughal invasion.  Its opening section covers political history, from the first hints of settled human life through several empires and many periods of fragmentation.  In sections that follow, Basham focuses on society, daily life, economics, art, literature,  religion, philosophy, and metaphysics.  Evolution is a recurring theme; the flowering of languages and religions being the most obvious examples of institutions' varied growth through time. He notes, for instance, that the intermix of Buddhism and Zoroastrianism produced strains of Buddhist thought that looked for a future Buddha, one who would be greater even than Siddhartha Gautama. Basham writes in earnest admiration of Indian civilization, which managed get by without having institutionalized mass slavery – unlike the Roman empire, for instance. The author's pen has a warm elegance that made the sheer amount of information easy to contemplate, and his commentary shed a good bit of light on various subjects for me. For instance, he commented that one reason histories are generally so sketchy about India before Ashoka is that there's little written surviving history to work with.  His own sources for the period were limited; one history applied only to Kashmir, and another was more religious than historical.